{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_25709/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_25709","id":"gutenberg_25709","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/25709","summary":null,"tags":["Category: British Literature","Category: Philosophy & Ethics","Category: Religion/Spirituality","Christianity","Christianity -- Great Britain"],"text":"Produced by Robert Shimmin, Nigel Blower, Greg Alethoup\nand the Online Distributed Proofreading Team at\nhttp://www.pgdp.net\n\n\n\n\n\n\n\n\n\n                      A\n               PRACTICAL VIEW\n                   OF THE\n         PREVAILING RELIGIOUS SYSTEM\n                     OF\n            PROFESSED CHRISTIANS,\n                   IN THE\n          HIGHER AND MIDDLE CLASSES\n                  IN THIS\n                  COUNTRY,\n              CONTRASTED WITH\n             REAL CHRISTIANITY.\n\n\n        By WILLIAM WILBERFORCE, Esq;\nMember of Parliament for the County of York.\n\n\nSearch the Scriptures!----          JOHN, v. 39.\n\n    How charming is DIVINE PHILOSOPHY!\nNot harsh, and crabbed, as dull Fools suppose,\nBut Musical as is Apollo's lute,\nAnd a perpetual feast of nectar'd sweets,\nWhere no crude surfeit reigns.           MILTON.\n\n\n                  DUBLIN:\n         Printed by Robert Dapper,\n    FOR B. DUGDALE, NO. 6, DAME-STREET.\n\n                M.DCC.XCVII.\n\n\n\n\nINTRODUCTION.\n\n\nIt has been, for several years, the earnest wish of the writer of the\nfollowing pages to address his countrymen on the important subject of\nReligion; but the various duties of his public station, and a\nconstitution incapable of much labour, have obstructed the execution of\nhis purpose. Long has he been looking forward to some vacant season, in\nwhich he might devote his whole time and attention to this interesting\nservice, free from the interruption of all other concerns; and he has\nthe rather wished for this opportunity of undistracted and mature\nreflection, from a desire that what he might send into the world might\nthus be rendered less undeserving of the public eye. Meanwhile life is\nwearing away, and he daily becomes more and more convinced, that he\nmight wait in vain for this season of complete vacancy. He must,\ntherefore, improve such occasional intervals of leisure as may occur to\nhim in the course of a busy life, and throw himself on the Reader's\nindulgence for the pardon of such imperfections, as the opportunity of\nundiverted and more mature attention might have enabled him to discover\nand correct.\n\nBut the plea here suggested is by no means intended as an excuse for the\nopinions which he shall express, if they be found mistaken. Here, if he\nbe in an error, it is however a deliberate error. He would indeed\naccount himself unpardonable, if he were to intrude his first thoughts\nupon the Public on a question of such importance; and he can truly\ndeclare, that what he shall offer will be the result of much reading,\nobservation, and inquiry, and of long, serious, and repeated\nconsideration.\n\nIt is not improbable that he may be accused of deviating from his proper\nline, and of impertinently interfering in the concerns of a Profession\nto which he does not belong. If it were necessary, however, to defend\nhimself against this charge, he might shelter himself under the\nauthority of many most respectable examples. But surely to such an\naccusation it may be sufficient to reply, that it is the duty of every\nman to promote the happiness of his fellow-creatures to the utmost of\nhis power; and that he who thinks he sees many around him, whom he\nesteems and loves, labouring under a fatal error, must have a cold\nheart, or a most confined notion of benevolence, if he could refrain\nfrom endeavouring to set them right, lest in so doing he should be\naccused of stepping out of his proper walk, and expose himself on that\nground to the imputation of officiousness.\n\nBut he might also allege as a full justification, not only that Religion\nis the business of every one, but that its advancement or decline in any\ncountry is so intimately connected with the temporal interests of\nsociety, as to render it the peculiar concern of a political man; and\nthat what he may presume to offer on the subject of Religion may perhaps\nbe perused with less jealousy and more candour, from the very\ncircumstance of its having been written by a Layman, which must at least\nexclude the idea (an idea sometimes illiberally suggested to take off\nthe effect of the works of Ecclesiastics) that it is prompted by motives\nof self-interest, or of professional prejudice.\n\nBut if the writer's apology be not found in the work itself, and in his\navowed motive for undertaking it, he would in vain endeavour to satisfy\nhis readers by any excuses he might assign; therefore, without farther\npreamble, he will proceed to the statement and execution of his\npurpose.\n\nThe main object which he has in view is, not to convince the Sceptic, or\nto answer the arguments of persons who avowedly oppose the fundamental\ndoctrines of our Religion; but to point out the scanty and erroneous\nsystem of the bulk of those who belong to the class of orthodox\nChristians, and to contrast their defective scheme with a representation\nof what the author apprehends to be real Christianity. Often has it\nfilled him with deep concern, to observe in this description of persons,\nscarcely any distinct knowledge of the real nature and principles of the\nreligion which they profess. The subject is of infinite importance; let\nit not be driven out of our minds by the bustle or dissipations of life.\nThis present scene, and all its cares and all its gaieties, will soon be\nrolled away, and \"we must stand before the judgment seat of Christ.\"\nThis awful consideration will prompt the writer to express himself with\ngreater freedom than he should otherwise be disposed to use. This\nconsideration he trusts, also, will justify his frankness, and will\nsecure him a serious and patient perusal. But it would be trespassing on\nthe indulgence of the reader to detain him with introductory remarks.\nLet it only be farther premised, that if what shall be stated should to\nany appear needlessly austere and rigid, the writer must lay in his\nclaim not to be condemned, without a fair inquiry whether or not his\nstatements accord with the language of the sacred writings. To that test\nhe refers with confidence; and it must be conceded by those who admit\nthe authority of Scripture (such only he is addressing) that from the\ndecision of the word of God there can be no appeal.\n\n\n\n\nCONTENTS.\n\n                                                              Page\n\nINTRODUCTION.                                                    v\n\nCHAP. I.\n_Inadequate Conceptions of the Importance of Christianity._      1\n\nCHAP. II.\n_Corruption of Human Nature._                                   14\n\nCHAP. III.\n_Chief Defects of the Religious System of the bulk of\nprofessed Christians, in what regards our Lord Jesus Christ,\nand the Holy Spirit--with a Dissertation concerning the use\nof the Passions in Religion._                                   43\n\nCHAP. IV.\n_On the prevailing inadequate Conceptions concerning the\nNature and the Strictness of Practical Christianity._          100\n\nCHAP. V.\n_On the Excellence of Christianity in certain important\nParticulars. Argument which results thence in Proof of its\nDivine Origin._                                                252\n\nCHAP. VI.\n_Brief Inquiry into the present State of Christianity in\nthis Country, with some of the Causes which have led to its\ncritical Circumstances. Its Importance to us as a political\nCommunity, and practical Hints for which the foregoing\nConsiderations give occasion._                                 262\n\nCHAP. VII.\n_Practical Hints to various Descriptions of Persons._          305\n\n\n\n\nA PRACTICAL VIEW, &c.\n\n\n\n\nCHAPTER I.\n\nINADEQUATE CONCEPTIONS OF THE IMPORTANCE OF CHRISTIANITY.\n\n_Popular Notions.--Scripture Account.--Ignorance in this Case\ncriminal.--Two false Maxims exposed._\n\n\nBefore we proceed to the consideration of any particular defects in the\nreligious system of the bulk of professed Christians, it may be proper\nto point out the very inadequate conception which they entertain of the\nimportance of Christianity in general, of its peculiar nature, and\nsuperior excellence. If we listen to their conversation, virtue is\npraised, and vice is censured; piety is perhaps applauded, and\nprofaneness condemned. So far all is well. But let any one, who would\nnot be deceived, by these \"barren generalities\" examine a little more\nclosely, and he will find, that not to Christianity in particular, but\nat best to Religion in general, perhaps to mere Morality, their homage\nis intended to be paid. With Christianity, as distinct from these, they\nare little acquainted; their views of it have been so cursory and\nsuperficial, that far from discerning its characteristic essence, they\nhave little more than perceived those exterior circumstances which\ndistinguish it from other forms of Religion. There are some few facts,\nand perhaps some leading doctrines and principles, of which they cannot\nbe wholly ignorant; but of the consequences, and relations, and\npractical uses of these, they have few ideas, or none at all.\n\nDoes this seem too strong? View their plan of life and their ordinary\nconduct; and not to speak at present of their general inattention to\nthings of a religious nature, let us ask, wherein can we discern the\npoints of discrimination between them and professed unbelievers? In an\nage wherein it is confessed and lamented that infidelity abounds, do we\nobserve in them any remarkable care to instruct their children in the\nprinciples of the faith which they profess, and to furnish them with\narguments for the defence of it? They would blush, on their child's\ncoming out into the world, to think him defective in any branch of that\nknowledge, or of those accomplishments which belong to his station in\nlife, and accordingly these are cultivated with becoming assiduity. But\nhe is left to collect his religion as he may; the study of Christianity\nhas formed no part of his education, and his attachment to it (where any\nattachment to it exists at all) is, too often, not the preference of\nsober reason, but merely the result of early prejudice and groundless\nprepossession. He was born in a Christian country, of course he is a\nChristian; his father was a member of the church of England, so is he.\nWhen such is the hereditary religion handed down from generation to\ngeneration, it cannot surprise us to observe young men of sense and\nspirit beginning to doubt altogether of the truth of the system in which\nthey have been brought up, and ready to abandon a station which they are\nunable to defend. Knowing Christianity chiefly in the difficulties which\nit contains, and in the impossibilities which are falsely imputed to it,\nthey fall perhaps into the company of infidels; and, as might be\nexpected, they are shaken by frivolous objections and profane cavils,\nwhich, had they been grounded and bottomed in reason and argument, would\nhave passed by them, \"as the idle wind,\" and scarcely have seemed worthy\nof serious notice.\n\nLet us beware before it be too late. No one can say into what discredit\nChristianity may hereby grow, at a time when the free and unrestrained\nintercourse, subsisting amongst the several ranks and classes of\nsociety, so much favours the general diffusion of the sentiments of the\nhigher orders. To a similar ignorance is perhaps in no small degree to\nbe ascribed the success, with which Christianity has been attacked of\nlate years in a neighbouring country. Had she not been wholly unarmed\nfor the contest, however she might have been forced from her untenable\nposts, and compelled to disembarrass herself from her load of\nincumbrances, she never could have been driven altogether out of the\nfield by her puny assailants, with all their cavils, and gibes, and\nsarcasms; for in these consisted the main strength of their petty\nartillery. Let us beware, lest we also suffer from a like cause; nor let\nit be our crime and our reproach, that in schools, perhaps even in\nColleges, Christianity is almost if not altogether neglected.\n\nIt cannot be expected, that they who are so little attentive to this\ngreat object in the education of their children, should be more so in\nother parts of their conduct, where less strongly stimulated by\naffection, and less obviously loaded with responsibility. They are of\ncourse therefore, little regardful of the state of Christianity in their\nown country; and still more indifferent about communicating the light of\ndivine truth to the nations which \"still sit in darkness.\"\n\nBut Religion, it may be replied, is not noisy and ostentatious; it is\nmodest and private in its nature; it resides in a man's own bosom, and\nshuns the observation of the multitude. Be it so.\n\nFrom the transient and distant view then, which we have been taking of\nthese unassuming Christians, let us approach a little nearer, and listen\nto the unreserved conversation of their confidential hours. Here, if any\nwhere, the interior of the heart is laid open, and we may ascertain the\ntrue principles of their regards and aversions; the scale by which they\nmeasure the good and evil of life. Here, however, you will discover few\nor no traces of Christianity. She scarcely finds herself a place amidst\nthe many objects of their hopes, and fears, and joys, and sorrows.\nGrateful, perhaps, (as well indeed they may be grateful) for health, and\ntalents, and affluence, and other blessings belonging to their persons\nand conditions in life, they scarcely reckon in the number this grand\ndistinguishing mark of the bounty of Providence; or if they mention it\nat all, it is noticed coldly and formally, like one of those obsolete\nclaims to which, though but of small account in the estimate of our\nwealth or power, we think it as well to put in our title from\nconsiderations of family decorum or of national usage.\n\nBut what more than all the rest establishes the point in question: let\ntheir conversation take a graver turn: here at length their religion,\nmodest and retired as it is, must be expected to disclose itself; here\nhowever you will look in vain for the religion of Jesus. Their standard\nof right and wrong is not the standard of the gospel: they approve and\ncondemn by a different rule; they advance principles and maintain\nopinions altogether opposite to the genius and character of\nChristianity. You would fancy yourself rather amongst the followers of\nthe old philosophy; nor is it easy to guess how any one could satisfy\nhimself to the contrary, unless, by mentioning the name of some\nacknowledged heretic, he should afford them an occasion of demonstrating\ntheir zeal for the religion of their country.\n\nThe truth is, their opinions on these subjects are not formed from the\nperusal of the word of God. The Bible lies on the shelf unopened; and\nthey would be wholly ignorant of its contents, except for what they hear\noccasionally at church, or for the faint traces which their memories may\nstill retain of the lessons of their earliest infancy.\n\nHow different, nay, in many respects, how contradictory, would be the\ntwo systems of mere morals, of which the one should be formed from the\ncommonly received maxims of the Christian world, and the other from the\nstudy of the Holy Scriptures! it would be curious to remark in any one,\nwho had hitherto satisfied himself with the former, the astonishment\nwhich would be excited on his first introduction to the latter. We are\nnot left here to bare conjecture. This was, in fact, the effect produced\non the mind of a late ingenious writer[1], of whose little work, though\nit bears perhaps some marks of his customary love of paradox, we must at\nleast confess, that it exposes, in a strong point of view, the _poverty_\nof that superficial religion which has been above condemned; and that it\nevery where displays that happy perspicuity, and grace, which so\neminently characterize all the compositions of its author. But after\nthis willing tribute of commendation, we are reluctantly compelled to\nremark, that the work in question discredits the cause which it was\nmeant to serve, by many crude and extravagant positions; from which no\none can be secure who forms a hasty judgment of a deep and comprehensive\nsubject, the several bearings and relations of which have been\nimperfectly surveyed; and above all, it must be lamented, that it treats\nthe great question which it professes to discuss, rather as a matter of\nmere speculation, than as one wherein our everlasting interests are\ninvolved. Surely the writer's object should have been, to convince his\nreaders of their guilt still more than of their ignorance, and to leave\nthem impressed rather with a sense of their danger than of their folly.\n\nIt were almost a waste of time to multiply arguments in order to prove\nhow criminal the voluntary ignorance, of which we have been speaking,\nmust appear in the sight of God. It must be confessed by all who believe\nthat we are accountable creatures, and to such only the writer is\naddressing himself, that we shall have to answer hereafter to the\nAlmighty for all the means and occasions we have here enjoyed of\nimproving ourselves, or of promoting the happiness of others. And if,\nwhen summoned to give an account of our stewardship, we shall be called\nupon to answer for the use which we have made of our bodily organs, and\nof the means of relieving the wants and necessities of our fellow\ncreatures; how much more for the exercise of the nobler and more exalted\nfaculties of our nature, of invention, and judgment, and memory; and for\nour employment of all the instruments and opportunities of diligent\napplication, and serious reflection, and honest decision. And to what\nsubject might we in all reason be expected to apply more earnestly, than\nto that wherein our eternal interests are at issue? When God has of his\ngoodness vouchsafed to grant us such abundant means of instruction in\nthat which we are most concerned to know, how great must be the guilt,\nand how aweful the punishment of voluntary ignorance!\n\nAnd why, it may be asked, are we in this pursuit alone to expect\nknowledge without inquiry, and success without endeavour? The whole\nanalogy of nature inculcates on us a different lesson, and our own\njudgments in matters of temporal interests and worldly policy confirm\nthe truth of her suggestions. Bountiful as is the hand of Providence,\nits gifts are not so bestowed as to seduce us into indolence, but to\nrouse us to exertion; and no one expects to attain to the height of\nlearning, or arts, or power, or wealth, or military glory, without\nvigorous resolution, and strenuous diligence, and steady perseverance.\nYet we expect to be Christians without labour, study, or inquiry. This\nis the more preposterous, because Christianity, being a revelation from\nGod, and not the invention of man, discovering to us new relations, with\ntheir correspondent duties; containing also doctrines, and motives, and\npractical principles, and rules, peculiar to itself, and almost as new\nin their nature as supreme in their excellence, we cannot reasonably\nexpect to become proficients in it by the accidental intercourses of\nlife, as one might learn insensibly the maxims of worldly policy, or a\nscheme of mere morals.\n\nThe diligent perusal of the Holy Scriptures would discover to us our\npast ignorance. We should cease to be deceived by superficial\nappearances, and to confound the Gospel of Christ with the systems of\nphilosophers; we should become impressed with that weighty truth, so\nmuch forgotten, and never to be too strongly insisted on, that\nChristianity calls on us, as we value our immortal souls, not merely in\n_general_, to be _religious_ and _moral_, but _specially_ to believe the\ndoctrines, and imbibe the principles, and practise the precepts of\nChrist. It might be to run into too great length to confirm this\nposition beyond dispute by express quotations from Scripture. And (not\nto anticipate what belongs more properly to a subsequent part of the\nwork) it may be sufficient here to remark in general, that Christianity\nis always represented in Scripture as the grand, the unparalleled\ninstance of God's bounty to mankind. It was graciously held forth in the\noriginal promise to our first parents; it was predicted by a long\ncontinued series of prophets; the subject of their prayers, inquiries,\nand longing expectations. In a world, which opposed and persecuted them,\nit was their source of peace, and hope, and consolation. At length it\napproached--the Desire of all Nations--The long expected Star announced\nits presence--A multitude of the heavenly host hailed its introduction,\nand proclaimed its character; \"Glory to God in the highest, on earth\npeace, good will towards men.\" It is every where represented in\nscripture by such figures as may most deeply impress on us a sense of\nits value; it is spoken of as light from darkness, as release from\nprison, as deliverance from captivity, as life from death. \"Lord, now\nlettest thou thy servant depart in peace, for mine eyes have seen thy\nsalvation,\" was the exclamation with which it was welcomed by the pious\nSimeon; and it was universally received and professed among the early\nconverts with thankfulness and joy. At one time, the communication of it\nis promised as a reward; at another, the loss of it is threatened as a\npunishment. And, short as is the form of prayer taught us by our blessed\nSaviour, the more general extension of the kingdom of Christ constitutes\none of its leading petitions.\n\nWith what exalted conceptions of the importance of Christianity ought we\nto be filled by such descriptions as these? Yet, in vain have we \"line\nupon line and precept upon precept.\"--Thus predicted, thus prayed and\nlonged for, thus announced and characterized and rejoiced in, this\nheavenly treasure poured into our lap in rich abundance we scarce\naccept. We turn from it coldly, or at best possess it negligently, as a\nthing of no account or estimation. But a due sense of its value would be\nassuredly impressed on us by the diligent study of the word of God, that\nblessed repository of divine truth and consolation. Thence it is that\nwe are to learn our obligations and our duty, what we are to believe and\nwhat to practise. And, surely, one would think it could not be required\nto press men to the perusal of the sacred volume. Reason dictates,\nRevelation commands; \"Faith comes by hearing, and hearing by the word of\nGod.\"--\"Search the Scriptures,\"--\"Be ready to give to every one a reason\nof the hope that is in you.\" Such are the declarations and injunctions\nof the inspired writers; injunctions confirmed by commendations of those\nwho obey the admonition. Yet, is it not undeniable that with the Bible\nin our houses, we are ignorant of its contents; and that hence, in a\ngreat measure, it arises, that the bulk of the Christian world know so\nlittle, and mistake so greatly, in what regards the religion which they\nprofess?\n\nThis is not the place for inquiring at large, whence it is that those\nwho assent to the position, that the Bible is the word of God, and who\nprofess to rest their hopes on the Christian basis, contentedly\nacquiesce in a state of such lamentable ignorance. But it may not be\nimproper here to touch on two kindred opinions, from which, in the minds\nof the more thoughtful and serious, this acquiescence appears to derive\nmuch secret support. The one is, that it signifies little what a man\nbelieves; _look to his practice_. The other (of the same family) _that\nsincerity is all in all_. Let a man's opinions and conduct be what they\nmay, yet, provided he be sincerely convinced that they are right,\nhowever the exigencies of civil society may require him to be dealt with\namongst men, in the sight of God he cannot be criminal.\n\nIt would detain us too long fully to set forth the various merits of\nthese favourite positions, of which it is surely not the smallest\nexcellence, that they are of unbounded application, comprehending within\ntheir capacious limits, all the errors which have been believed, and\nmany of the most desperate crimes which have been perpetrated among men.\nThe former of them is founded altogether on that grossly fallacious\nassumption, that a man's opinions will not influence his practice. The\nlatter proceeds on this groundless supposition, that the Supreme Being\nhas not afforded us sufficient means of discriminating truth from\nfalsehood, right from wrong: and it implies, that be a man's opinions or\nconduct ever so wild and extravagant, we are to presume, that they are\nas much the result of impartial inquiry and honest conviction, as if his\nsentiments and actions had been strictly conformable to the rules of\nreason and sobriety. Never indeed was there a principle more general in\nits use, more sovereign in its potency. How does its beautiful\nsimplicity also, and compendious brevity, give it rank before the\nlaborious subtleties of Bellarmine! Clement, and Ravaillac, and other\nworthies of a similar stamp, from whose purity of intention the world\nhas hitherto withheld its due tribute of applause, would here have found\na ready plea; and their injured innocence shall now at length receive\nits full though tardy vindication. \"These however,\" it may be replied,\n\"are excepted cases.\" Certainly they are cases of which any one who\nmaintains the opinion in question would be glad to disencumber himself;\nbecause they clearly expose the unsoundness of his principle. But it\nwill be incumbent on such an one, first to explain with precision why\nthey are to be exempted from its operation, and this he will find an\nimpossible task; for sincerity, in its popular sense, so shamefully is\nthe term misapplied, can be made the criterion of guilt and innocence on\nno grounds, which will not equally serve to justify the assassins who\nhave been instanced. The conclusion cannot be eluded; no man was ever\nmore fully persuaded of the innocence of any action, than these men\nwere, that the horrid deed they were about to perpetrate was not lawful\nmerely, but highly meritorious. Thus Clement and Ravaillac being\nunquestionably sincere, they were therefore indubitably innocent. Nay,\nthe absurdity of this principle might be shewn to be even greater than\nwhat has yet been stated. It would not be going too far to assert, that\nwhilst it scorns the defence of petty villains, of those who still\nretain the sense of good and evil, it holds forth, like some well\nfrequented sanctuary, a secure asylum to those more finished criminals,\nwho, from long habits of wickedness, are lost alike to the perception as\nto the practice of virtue; and that it selects a seared conscience and a\nheart become callous to all moral distinctions as the special objects of\nits care. Nor is it only in prophane history that instances like these\nare to be found, of persons committing the greatest crimes with a\nsincere conviction of the rectitude of their conduct. Scripture will\nafford us parallels; and it was surely to guard us against the very\nerror which we have been now exposing, that our blessed Saviour\nforewarned his disciples: \"The time cometh, that whosoever killeth you\nwill think that he doeth God service.\"\n\nA principle like this must then be abandoned, and the advocates for\nsincerity must be compelled to restore this abused term to its genuine\nsignification, and to acknowledge that it must imply honesty of mind,\nand the faithful use of the means of knowledge and of improvement, the\ndesire of being instructed, humble inquiry, impartial consideration, and\nunprejudiced judgment. It is to these we would earnestly call you; to\nthese (ever to be accompanied with fervent prayers for the divine\nblessing) Scripture every where holds forth the most animating promises.\n\"Ask and ye shall receive, seek and ye shall find, knock and it shall be\nopened unto you; Ho! every one that thirsteth, come ye to the waters;\"\nsuch are the comfortable assurances, such the gracious encouragements to\nthe truly sincere inquirer. How deep will be our guilt if we slight all\nthese benevolent offers. \"How many prophets and kings have desired to\nhear the things that we hear, and have not heard them!\" Great indeed are\nour opportunities, great also is our responsibility. Let us awaken to a\ntrue sense of our situation. We have every consideration to alarm our\nfears, or to animate our industry. How soon may the brightness of our\nmeridian sun be darkened! Or, should the long suffering of God still\ncontinue to us the mercies which we so much abuse, it will only\naggravate our crime, and in the end enhance our punishment. The time of\nreckoning will at length arrive. And when finally summoned to the bar of\nGod, to give an account of our stewardship, what plea can we have to\nurge in our defence, if we remain willingly and obstinately ignorant of\nthe way which leads to life, with such transcendent means of knowing it,\nand such urgent motives to its pursuit?\n\n\n\n\nCHAPTER II.\n\nCORRUPTION OF HUMAN NATURE.\n\n\nSECT. I.\n\n_Inadequate Conceptions of the Corruption of Human Nature._\n\nAfter considering the defective notions of the importance of\nChristianity _in general_, which prevail among the higher orders of the\nChristian world, the particular misconceptions which first come under\nour notice respect the corruption and weakness of human nature. This is\na topic on which it is possible that many of those, into whose hands the\npresent work shall fall, may not have bestowed much attention. If the\ncase be so, it may be requisite to intreat them to lend a patient and a\nserious ear. The subject is of the deepest import. We should not go too\nfar if we were to assert, that it lies at the very root of all true\nReligion, and still more, that it is eminently the basis and ground-work\nof Christianity.\n\nSo far as the writer has had an opportunity of remarking, the generality\nof professed Christians among the higher classes, either altogether\noverlook or deny, or at least greatly extenuate the corruption and\nweakness here in question. They acknowledge indeed that there is, and\never has been in the world, a great portion of vice and wickedness; that\nmankind have been ever prone to sensuality and selfishness, in\ndisobedience to the more refined and liberal principles of their nature;\nthat in all ages and countries, in public and in private life,\ninnumerable instances have been afforded of oppression, of rapacity, of\ncruelty, of fraud, of envy, and of malice. They own that it is too often\nin vain that you inform the understanding, and convince the judgment.\nThey admit that you do not thereby reform the hearts of men. Though they\n_know_ their duty, they will not practice it; no not even when you have\nforced them to acknowledge that the path of virtue is that also of real\ninterest, and of solid enjoyment.\n\nThese facts are certain; they cannot be disputed; and they are at the\nsame time so obvious, that one would have thought that the celebrated\napophthegm of the Grecian sage, \"the majority are wicked,\" would\nscarcely have established his claim to intellectual superiority.\n\nBut though these effects of human depravity are every where acknowledged\nand lamented, we must not expect to find them traced to their true\norigin.\n\n    Causa latet, vis est notissima.\n\nPrepare yourself to hear rather of frailty and infirmity, of petty\ntransgressions, of occasional failings, of sudden surprisals, and of\nsuch other qualifying terms as may serve to keep out of view the true\nsource of the evil, and without shocking the understanding, may\nadminister consolation to the pride of human nature. The bulk of\nprofessed Christians are used to speak of man as of a being, who,\nnaturally pure, and inclined to all virtue, is sometimes, almost\ninvoluntary, drawn out of the right course, or is overpowered by the\nviolence of temptation. Vice with them is rather an accidental and\ntemporary, than a constitutional and habitual distemper; a noxious\nplant, which, though found to live and even to thrive in the human mind,\nis not the natural growth and production of the soil.\n\nFar different is the humiliating language of Christianity. From it we\nlearn that man is an apostate creature, fallen from his high original,\ndegraded in his nature, and depraved in his faculties; indisposed to\ngood, and disposed to evil; prone to vice, it is natural and easy to\nhim; disinclined to virtue, it is difficult and laborious; that he is\ntainted with sin, not slightly and superficially, but radically and to\nthe very core. These are truths which, however mortifying to our pride,\none would think (if this very corruption itself did not warp the\njudgment) none would be hardy enough to attempt to controvert. I know\nnot any thing which brings them home so forcibly to my own feelings, as\nthe consideration of what still remains to us of our primitive dignity,\nwhen contrasted with our present state of moral degradation,\n\n        \"Into what depth thou seest,\n    From what height fallen.\"\n\nExamine first with attention the natural powers and faculties of man!\ninvention, reason, judgment, memory; a mind \"of large discourse,\"\n\"looking before and after,\" reviewing the past, and thence determining\nfor the present, and anticipating the future; discerning, collecting,\ncombining, comparing; capable not merely of apprehending but of admiring\nthe beauty of moral excellence: with fear and hope to warn and animate;\nwith joy and sorrow to solace and soften; with love to attach, with\nsympathy to harmonize, with courage to attempt, with patience to endure,\nand with the power of conscience, that faithful monitor within the\nbreast, to enforce the conclusions of reason, and direct and regulate\nthe passions of the soul. Truly we must pronounce him \"majestic though\nin ruin.\" \"Happy, happy world,\" would be the exclamation of the\ninhabitant of some other planet, on being told of a globe like ours,\npeopled with such creatures as these, and abounding with situations and\noccasions to call forth the multiplied excellencies of their nature.\n\"Happy, happy world, with what delight must your great Creator and\nGovernor witness your conduct, and what large and merited rewards await\nyou when your term of probation shall have expired.\n\n    \"I, bone, quo virtus tua te vocat, i pede fausto,\n    Grandia laturus meritorum praemia.\"\n\nBut we have indulged too long in these delightful speculations; a sad\nreverse presents itself on our survey of the _actual_ state of man,\nwhen, from viewing his _natural_ powers, we follow him into _practice_,\nand see the uses to which he applies them. Take in the whole of the\nprospect, view him in every age, and climate, and nation, in every\ncondition and period of society. Where now do you discover the\ncharacters of his exalted nature? \"How is the gold become dim, and the\nfine gold changed?\" How is his reason clouded, his affections\nperverted; his conscience stupified! How do anger, and envy, and\nhatred, and revenge, spring up in his wretched bosom! How is he a slave\nto the meanest of his appetites! What fatal propensities does he\ndiscover to evil! What inaptitude to good!\n\nDwell awhile on the state of the ancient world; not merely on that\nbenighted part of it where all lay buried in brutish ignorance and\nbarbarism, but on the seats of civilized and polished nations, on the\nempire of taste, and learning, and philosophy: yet in these chosen\nregions, with whatever lustre the sun of science poured forth its rays,\nthe moral darkness was so thick \"that it might be felt.\" Behold their\nsottish idolatries, their absurd superstitions, their want of natural\naffection, their brutal excesses, their unfeeling oppression, their\nsavage cruelty! Look not to the illiterate and the vulgar, but to the\nlearned and refined. Form not your ideas from the conduct of the less\nrestrained and more licentious; you will turn away with disgust and\nshame from the allowed and familiar habits of the decent and the moral.\nSt. Paul best states the facts, and furnishes the explanation; \"because\nthey did not like to retain God in their knowledge, he gave them over to\na reprobate mind[2].\"\n\nNow direct your view to another quarter, to the inhabitants of a new\nhemisphere, where the baneful practices and contagious example of the\nold world had never travelled. Surely, among these children of nature we\nmay expect to find those virtuous tendencies, for which we have hitherto\nlooked in vain. Alas! our search will still be fruitless! They are\nrepresented by the historian of America, whose account is more\nfavourable than those of some other great authorities, as being a\ncompound of pride, and indolence, and selfishness, and cunning, and\ncruelty[3]; full of a revenge which nothing could satiate, of a ferocity\nwhich nothing could soften; strangers to the most amiable sensibilities\nof nature[4]. They appeared incapable of conjugal affection, or parental\nfondness, or filial reverence, or social attachments; uniting too with\ntheir state of barbarism, many of the vices and weaknesses of polished\nsociety. Their horrid treatment of captives taken in war, on whose\nbodies they feasted, after putting them to death by the most cruel\ntortures, is so well known, that we may spare the disgusting recital. No\ncommendable qualities relieve this gloomy picture, except fortitude, and\nperseverance, and zeal for the welfare of their little community; if\nthis last quality, exercised and directed as it was, can be thought\ndeserving of commendation.\n\nBut you give up the heathen nations as indefensible, and wish rather to\nform your estimate of man from a view of countries which have been\nblessed with the light of revelation.--True it is, and with joy let us\nrecord the concession, Christianity has set the general tone of morals\nmuch higher than it was ever found in the Pagan world. She has every\nwhere improved the character and multiplied the comforts of society,\nparticularly to the poor and the weak, whom from the beginning she\nprofessed to take under her special patronage. Like her divine Author,\n\"who sends his rain on the evil and on the good,\" she showers down\nunnumbered blessings on thousands who profit from her bounty, while they\nforget or deny her power, and set at nought her authority. Yet even in\nthis more favoured situation we shall discover too many lamentable\nproofs of the depravity of man. Nay, this depravity will now become even\nmore apparent and less deniable. For what bars does it not now overleap?\nOver what motives is it not now victorious? Consider well the superior\nlight and advantages which we enjoy, and then appreciate the superior\nobligations which are imposed on us. Consider in how many cases our evil\npropensities are now kept from breaking forth, by the superior\nrestraints under which vice is laid among us by positive laws, and by\nthe amended standard of public opinion; and we may be assisted in\nconjecturing what force is to be assigned to these motives, by the\ndreadful proofs which have been lately exhibited in a neighbouring\ncountry, that when their influence is withdrawn, the most atrocious\ncrimes can be perpetrated shamelessly and in the face of day. Consider\nthen the superior excellence of our moral code, the new principles of\nobedience furnished by the gospel, and above all, the awful sanction\nwhich the doctrines and precepts of Christianity derive from the clear\ndiscovery of a future state of retribution, and from the annunciation of\nthat tremendous day, \"when we shall stand before the judgment seat of\nChrist.\" Yet, in spite of all our knowledge thus enforced and pressed\nhome by this solemn notice, how little has been our progress in virtue?\nIt has been by no means such as to prevent the adoption, in our days, of\nvarious maxims of antiquity, which, when well considered, too clearly\nestablish the depravity of man. It may not be amiss to adduce a few\ninstances in proof of this assertion. It is now no less acknowledged\nthan heretofore, that prosperity hardens the heart: that unlimited power\nis ever abused, instead of being rendered the instrument of diffusing\nhappiness: that habits of vice grow up of themselves, whilst those of\nvirtue, if to be obtained at all, are of slow and difficult formation;\nthat they who draw the finest pictures of virtue, and seem most\nenamoured of her charms, are often the least under her influence, and by\nthe merest trifles are drawn aside from that line of conduct, which they\nmost strongly and seriously recommend to others, that all this takes\nplace, though most of the pleasures of vice are to be found with less\nalloy in the paths of virtue; whilst at the same time, these paths\nafford superior and more exquisite delights, peculiar to themselves, and\nare free from the diseases and bitter remorse, at the price of which\nvicious gratifications are so often purchased.\n\nIt may suffice to touch very slightly on some other arguments, which it\nwould hardly be right to leave altogether unnoticed: one of these (the\njustice of which, however denied by superficial moralists, parents of\nstrict principles can abundantly testify) may be drawn from the perverse\nand froward dispositions perceivable in children, which it is the\nbusiness and sometimes the ineffectual attempt of education to reform.\nAnother may be drawn from the various deceits we are apt to practice on\nourselves, to which no one can be a stranger, who has ever contemplated\nthe operations of his own mind with serious attention. To the influence\nof this species of corruption it has been in a great degree owing, that\nChristianity itself has been too often disgraced. It has been turned\ninto an engine of cruelty, and amidst the bitterness of persecution,\nevery trace has disappeared of the mild and beneficent spirit of the\nreligion of Jesus. In what degree must the taint have worked itself into\nthe frame, and have corrupted the habit, when the most wholesome\nnutriment can be thus converted into the deadliest poison! Wishing\nalways to argue from such premises as are not only really sound, but\nfrom such as cannot even be questioned by those to whom this work is\naddressed, little was said in representing the deplorable state of the\nHeathen world, respecting their defective and unworthy conceptions in\nwhat regards the Supreme Being, who even then however \"left not himself\nwithout witness, but gave them rain and fruitful seasons, filling their\nhearts with food and gladness.\" But surely to any who call themselves\nChristians, it may be justly urged as an astonishing instance of human\ndepravity, that we ourselves, who enjoy the full light of revelation; to\nwhom God has vouchsafed such clear discoveries of what it concerns us to\nknow of his being and attributes; who profess to believe \"that in him we\nlive, and move, and have our being;\" that to him we owe all the comforts\nwe here enjoy, and the offer of eternal Glory purchased for us by the\natoning blood of his own Son; (\"thanks be to God for his unspeakable\ngift,\") that we, thus loaded with mercies, should every one of us be\ncontinually chargeable with forgetting his authority, and being\nungrateful for his benefits; with slighting his gracious proposals, or\nreceiving them at best but heartlessly and coldly.\n\nBut to put the question concerning the natural depravity of man to the\nseverest test: take the best of the human species, the watchful diligent\nself-denying Christian, and let _him_ decide the controversy; and that,\nnot by inferences drawn from the practices of a thoughtless and\ndissolute world, but by an appeal to his personal experience. Go with\nhim into his closet, ask him _his_ opinion of the corruption of the\nheart, and he will tell you that he is deeply sensible of its power, for\nthat he has learned it from much self-observation and long acquaintance\nwith the workings of his own mind. He will tell you, that every day\nstrengthens this conviction; yea, that hourly he sees fresh reason to\ndeplore his want of simplicity in intention, his infirmity of purpose,\nhis low views, his selfish unworthy desires, his backwardness to set\nabout his duty, his languor and coldness in performing it: that he\nfinds himself obliged continually to confess, that he feels within him\ntwo opposite principles, and that \"he cannot do the things that he\nwould.\" He cries out in the language of the excellent Hooker, \"The\nlittle fruit which we have in holiness, it is, God knoweth, corrupt and\nunsound: we put no confidence at all in it, we challenge nothing in the\nworld for it, we dare not call God to reckoning, as if we had him in our\ndebt books; our continual suit to him is, and must be, to bear with our\ninfirmities, and pardon our offences.\"\n\nSuch is the moral history, such the condition of man. The figures of the\npiece may vary, and the colouring is sometimes of a darker, sometimes of\na lighter hue; but the principles of the composition, the grand\noutlines, are every where the same. Wherever we direct our view, we\ndiscover the melancholy proofs of our depravity; whether we look to\nancient or modern times, to barbarous or civilized nations, to the\nconduct of the world around us, or to the monitor within the breast;\nwhether we read, or hear, or act, or think, or feel, the same\nhumiliating lesson is forced upon us,\n\n    Juppiter est quodcunque vides, quocunque moveris.\n\nNow when we look back to the picture which was formerly drawn of the\n_natural powers_ of man, and compare this his _actual_ state with that\nfor which, from a consideration of those powers, he seems to have been\noriginally calculated, how are we to account for the astonishing\ncontrast! will frailty or infirmity, or occasional lapses, or sudden\nsurprisals, or any such qualifying terms, convey an adequate idea of the\nnature, or point out the cause of the distemper? How, on any principles\nof common reasoning, can we account for it, but by conceiving that man,\nsince he came out of the hands of his Creator, has contracted a taint,\nand that the venom of this subtle poison has been communicated\nthroughout the race of Adam, every where exhibiting incontestible marks\nof its fatal malignity? Hence it has arisen, that the appetites deriving\nnew strength, and the powers of reason and conscience being weakened,\nthe latter have feebly and impotently pleaded against those forbidden\nindulgences which the former have solicited. Sensual gratifications and\nillicit affections have debased our nobler powers, and indisposed our\nhearts to the discovery of God, and to the consideration of his\nperfections; to a constant willing submission to his authority, and\nobedience to his laws. By a repetition of vicious acts, evil habits have\nbeen formed within us, and have rivetted the fetters of sin. Left to the\nconsequences of our own folly, the understanding has grown darker, and\nthe heart more obdurate; reason has at length altogether betrayed her\ntrust, and even conscience herself has aided the delusion, till, instead\nof deploring our miserable slavery, we have too often hugged, and even\ngloried in our chains.\n\nSuch is the general account of the progress of vice, where it is\nsuffered to attain to its full growth in the human heart. The\ncircumstances of individuals will be found indeed to differ; the\nservitude of some, if it may be allowed us to continue a figure so\nexactly descriptive of the case, is more rigorous than that of others,\ntheir bonds more galling, their degradation more complete. Some too (it\nwill be remembered that we are speaking of the natural state of man,\nwithout taking Christianity into question) have for a while appeared\nalmost to have escaped from their confinement; but none are altogether\nfree; all without exception, in a greater or less degree bear about\nthem, more visible or more concealed, the ignominious marks of their\ncaptivity.\n\nSuch on a full and fair investigation must be confessed to be the state\nof facts; and how can this be accounted for on any other supposition,\nthan that of some original taint, some radical principle of corruption?\nAll other solutions are unsatisfactory, whilst the potent cause which\nhas been assigned, does abundantly, and can alone sufficiently account\nfor the effect. Thus then it appears, that the corruption of human\nnature is proved by the same mode of reasoning, as has been deemed\nconclusive in establishing the existence, and ascertaining the laws of\nthe principle of gravitation: that the doctrine rests on the same solid\nbasis as the sublime philosophy of Newton: that it is not a mere\nspeculation, and therefore an uncertain though perhaps an ingenious\ntheory, but the sure result of large and actual experiment; deduced from\nincontestable facts, and still more fully approving its truth by\nharmonizing with the several parts and accounting for the various\nphaenomena, jarring otherwise and inexplicable, of the great system of\nthe universe.\n\nRevelation, however, here comes in, and sustains the fallible\nconjectures of our unassisted reason. The Holy Scriptures speak of us as\nfallen creatures: in almost every page we shall find something that is\ncalculated to abate the loftiness and silence the pretensions of man.\n\"The imagination of man's heart is evil from his youth.\" \"What is man,\nthat he should be clean? and he which is born of a woman, that he should\nbe righteous[5].\" \"How much more abominable and filthy is man, which\ndrinketh iniquity like water[6]?\" \"The Lord looked down from heaven upon\nthe children of men, to see if there were any that did understand, and\nseek God. They are all gone aside; they are altogether become filthy:\nthere is none that doeth good, no not one[7].\" \"Who can say, I have made\nmy heart clean, I am pure from my sin[8]?\" \"The _heart_ is deceitful\nabove all things, and desperately wicked, who can know it.\" \"Behold, I\nwas shapen in wickedness, and in sin hath my mother conceived me.\" \"We\nwere by nature the children of wrath, even as others, fulfilling the\ndesires of the flesh and of the mind.\" \"O wretched man that I am, who\nshall deliver me from the body of this death!\"--Passages might be\nmultiplied upon passages, which speak the same language, and these again\nmight be illustrated and confirmed at large by various other\nconsiderations, drawn from the same sacred source; such as those which\nrepresent a thorough change, a renovation of our nature, as being\nnecessary to our becoming true Christians; or as those also which are\nsuggested by observing that holy men refer their good dispositions and\naffections to the immediate agency of the Supreme Being.\n\n\nSECTION II.\n\n_Evil Spirit.--Natural State of Man._\n\nBut in addition to all which has been yet stated, the word of God\ninstructs us that we have to contend not only with our own natural\ndepravity, but with the power of darkness, the Evil Spirit, who rules in\nthe hearts of the wicked, and whose dominion we learn from Scripture to\nbe so general, as to entitle him to the denomination of \"the Prince of\nthis world.\" There cannot be a stronger proof of the difference which\nexists between the religious system of the Scriptures, and that of the\nbulk of nominal Christians, than the proof which is afforded by the\nsubject now in question. The existence and agency of the Evil Spirit,\nthough so distinctly and repeatedly affirmed in Scripture, are almost\nuniversally exploded in a country which professes to admit the authority\nof the sacred volume. Some other Doctrines of Revelation, the force and\nreal meaning of which are commonly in a great degree explained away, are\nyet conceded in general terms. But this seems almost by universal\nconsent to have been abandoned, as a post no longer tenable. It is\nregarded as an evanescent prejudice, which it would now be a discredit\nto any man of understanding to believe. Like ghosts and witches and\nother phantoms, which haunted the night of superstition, it cannot in\nthese more enlightened times stand the test of our severer scrutiny. To\nbe suffered to pass away quietly, is as much as it can hope for; and it\nmight rather expect to be laughed off the stage as a just object of\ncontempt and derision.\n\nBut although the Scripture doctrine concerning the Evil Spirit is thus\ngenerally exploded, yet were we to consider the matter seriously and\nfairly, we should probably find ground for believing that there is no\nbetter reason for its being abandoned, than that many absurd stories,\nconcerning spirits and apparitions, have been used to be believed and\npropagated amongst weak and credulous people; and that the Evil Spirit\nnot being the object of our bodily eyes, it would be an instance of the\nsame weakness to give credit to the doctrine of its existence and\nagency. But to be consistent with ourselves, we might almost as well, on\nthe same principle, deny the reality of all other incorporeal beings.\nWhat is there, in truth, in the doctrine, which is in itself improbable,\nor which is not confirmed by analogy? We see, in fact, that there are\nwicked men, enemies to God, and malignant towards their fellow\ncreatures, who take pleasure, and often succeed, in drawing in others to\nthe commission of evil. Why then should it be deemed incredible, that\nthere may be one or more spiritual intelligences of similar natures and\npropensities, who may in like manner be permitted to tempt men to the\npractice of sin? Surely we may retort upon our opponents the charge of\nabsurdity, and justly accuse them of gross inconsistency, in admitting,\nwithout difficulty, the existence and operation of these qualities in a\nmaterial being, and yet denying them in an immaterial one (in direct\ncontradiction to the authority of Scripture, which they allow to be\nconclusive) when they cannot, and will not pretend for a moment, that\nthere is any thing belonging to the nature of matter, to which these\nqualities naturally adhere.\n\nBut to dilate no farther on a topic which, however it may excite the\nridicule of the inconsiderate, will suggest matter of furious\napprehension to all who form their opinions on the authority of the word\nof God: thus brought as we are into captivity, and exposed to danger;\ndepraved and weakened within, and tempted from without, it might well\nfill our hearts with anxiety to reflect, \"that the day will come,\" when\n\"the Heavens being on fire shall be dissolved, and the elements shall\nmelt with fervent heat;\" \"when the dead, small and great, shall stand\nbefore the tribunal of God;\" and we shall have to give account of all\nthings done in the body. We are naturally prompted to turn over the page\nof revelation with solicitude, in order to discover the qualities and\ncharacter of our Judge, and the probable principles of his\ndetermination; but this only serves to turn painful apprehension into\nfixed and certain terror.--First of the qualities of our Judge. As all\nnature bears witness to his irresistible power, so we read in Scripture\nthat nothing can escape his observation, or elude his discovery; not our\nactions only, but our most secret cogitations are open to his view. \"He\nis about our path and about our bed, and spieth out all our ways[9].\"\n\"The Lord searcheth all hearts, and understandeth all the imaginations\nof the thoughts[10].\"--\"And he will bring to light the hidden things of\ndarkness, and will make manifest the counsels of the heart.\"\n\nNow, hear his description and character and the rule of his award: \"The\nLord our God is a consuming fire, even a jealous God.\"--\"He is of purer\neyes than to behold iniquity.\"--\"The soul that sinneth, it shall\ndie.\"--\"The wages of sin is death.\" These positive declarations are\nenforced by the accounts which, for our warning, we read in sacred\nhistory, of the terrible vengeance of the Almighty: His punishment \"the\nangels who kept not their first estate, and whom he hath reserved in\neverlasting chains under darkness unto the judgment of the great day:\"\nThe fate of Sodom and Gomorrah; the sentence issued against the\nidolatrous nations of Canaan, and of which the execution was assigned to\nthe Israelites, by the express command of God, at their own peril in\ncase of disobedience: The ruin of Babylon, and of Tyre, and of Nineveh,\nand of Jerusalem, prophetically denounced as the punishment of their\ncrimes, and taking place in an exact and terrible accordance with the\ndivine predictions. These are indeed matter of awful perusal, sufficient\nsurely to confound the fallacious confidence of any who, on the ground\nthat our Creator must be aware of our natural weakness, and must be of\ncourse disposed to allow for it, should alledge that, though unable\nindeed to justify ourselves in the sight of God, we need not give way to\nsuch gloomy apprehensions, but might throw ourselves, with assured hope,\non the infinite benevolence of the Supreme Being. It is indeed true,\nthat with the threatenings of the word of God, there are mixed many\ngracious declarations of pardon, on repentance, and thorough amendment.\nBut, alas! which of us is there, whose conscience must not reproach him\nwith having trifled with the long-suffering of God, and with having but\nill kept the resolutions of amendment, which he had some time or other\nformed in the seasons of recollection and remorse?--And how is the\ndisquietude naturally excited by such a retrospect, confirmed and\nheightened by passages like these? \"Because I have called, and ye\nrefused; I have stretched out my hand, and no man regarded; but ye have\nset at nought all my counsel, and would none of my reproof; I also will\nlaugh at your calamity; I will mock when your fear cometh: when your\nfear cometh as desolation, and your destruction cometh as a whirlwind;\nwhen distress and anguish cometh upon you: then shall they call upon me,\nbut I will not answer; they shall seek me early, but they shall not find\nme: for that they hated knowledge, and did not chuse the fear of the\nLord[11].\" The apprehensions, which must be excited by thus reading the\nrecorded judgments and awful language of Scripture, are confirmed to the\ninquisitive and attentive mind, by a close observation of the moral\nconstitution of the world. Such a one will find occasion to remark, that\nall, which has been suggested of the final consequences of vice, is in\nstrict analogy to what we may observe in the ordinary course of human\naffairs, wherein it will appear, on a careful survey, that God has so\nassigned to things their general tendencies, and established such an\norder of causes and effects, as (however interrupted here below by\nhindrances and obstructions apparently of a temporary nature) loudly\nproclaim the principles of his moral government, and strongly suggest,\nthat vice and imprudence will finally terminate in misery[12]. Not that\nthis species of proof was wanted; for that which we must acknowledge, on\nweighing the evidence, to be a revelation from God, requires not the aid\nof such a confirmation: but yet, as this accordance might be expected\nbetween the words and the works, the past and the future ordinations of\nthe same Almighty Being, it is no idle speculation to remark, that the\nvisible constitution of things in the world around us, falls in with the\nrepresentations here given from Scripture of the dreadful consequences\nof vice, nay even of what is commonly termed inconsiderateness and\nimprudence.\n\nIf such then be indeed our sad condition, what is to be done? Is there\nno hope? Nothing left for us, \"but a fearful looking for of judgment,\nand fiery indignation, which shall devour the adversaries[13]?\" Blessed\nbe God! we are not shut up irrecoverably in this sad condition: \"Turn\nyou to the strong hold, ye prisoners of hope;\" hear one who proclaims\nhis designation, \"to heal the broken-hearted, to preach liberty to the\ncaptives, and recovering of sight to the blind.\" They who have formed a\ntrue notion of their lost and helpless state, will most gladly listen to\nthe sound, and most justly estimate the value of such a deliverance. And\nthis is the cause, which renders it of such pressing moment not to pass\ncursorily over those important topics of the original and superinduced\ncorruption, and weakness of man; a discussion painful and humiliating\nto the pride of human nature, to which the mind lends itself with\ndifficulty, and hearkens with a mixture of anger and disgust; but well\nsuited to our case, and like the distasteful lessons of adversity,\npermanently useful in its consequences. It is here, never let it be\nforgotten, that our foundation must be laid; otherwise our\nsuperstructure, whatever we may think of it, will one day or other prove\ntottering and insecure. This is therefore no metaphysical speculation,\nbut a practical matter: Slight and superficial conceptions of our state\nof natural degradation, and of our insufficiency to recover from it of\nourselves, fall in too well with our natural inconsiderateness, and\nproduce that fatal insensibility to the divine warning to \"flee from the\nwrath to come,\" which we cannot but observe to prevail so generally.\nHaving no due sense of the malignity of our disease, and of its dreadful\nissue, we do not set ourselves to work in earnest to obtain the remedy,\nas to a business arduous indeed, but indispensable: for it must ever be\ncarefully remembered, that this deliverance is not _forced on us_, but\n_offered to us_; we are furnished indeed with every help, and are always\nto bear in mind, that we are unable of ourselves to will or to do\nrightly; but we are plainly admonished to \"work out our own salvation\nwith fear and trembling[14].\"--Watchful, for we are encompassed with\ndangers; \"putting on the whole armour of God,\" for \"we are beset with\nenemies.\"\n\nMay we be enabled to shake off that lethargy which is so apt to creep\nupon us! For this end, a deep practical conviction of our natural\ndepravity and weakness will be found of eminent advantage. As it is by\nthis we must at first be rouzed from our fallacious security, so by this\nwe must be kept wakeful and active unto the end. Let us therefore make\nit our business to have this doctrine firmly seated in our\nunderstandings, and radically worked into our hearts. With a view to the\nformer of these objects, we should often seriously and attentively\nconsider the firm grounds on which it rests. It is plainly made known to\nus by the light of nature, and irresistibly enforced on us by the\ndictates of our unassisted understandings. But lest there should be any\nso obstinately dull, as not to discern the force of the evidence\nsuggested to our reason, and confirmed by all experience, or rather so\nheedless as not to notice it, the authoritative stamp of Revelation is\nsuperadded, as we have seen, to complete the proof; and we must\ntherefore be altogether inexcusable, if we still remain unconvinced by\nsuch accumulated mass of argument.\n\nBut we must not only _assent_ to the doctrine clearly, but _feel_ it\nstrongly. To this end, let the power of habit be called in to our aid.\nLet us accustom ourselves to refer to our natural depravity, as to their\nprimary cause, the sad instances of vice and folly of which we read, or\nwhich we see around us, or to which we feel the propensities in our own\nbosoms; ever vigilant and distrustful of ourselves, and looking with an\neye of kindness and pity on the faults and infirmities of others, whom\nwe should learn to regard with the same tender concern as that with\nwhich the sick are used to sympathize with those who are suffering under\nthe same distemper as themselves. This lesson once well acquired, we\nshall feel the benefit of it in all our future progress; and though it\nbe a lesson which we are slow to learn, it is one in which study and\nexperience, the incidents of every day, and every fresh observation of\nthe workings of our own hearts, will gradually concur to perfect us. Let\nit not, after all then, be our reproach, and at length our ruin, that\nthese abundant means of instruction are possessed in vain.\n\n\nSECTION III.\n\n_Corruption of Human Nature.--Objection._\n\nBut there is one difficulty still behind, more formidable than all the\nrest. The pride of man is loth to be humbled. Forced to abandon the plea\nof innocence, and pressed so closely that he can no longer escape from\nthe conclusion to which we would drive him, some more bold objector\nfaces about and stands at bay, endeavouring to justify what he cannot\ndeny, \"Whatever I am,\" he contends, \"I am what my Creator made me. I\ninherited a nature, you yourself confess, depraved, and prone to evil:\nhow then can I withstand the temptations to sin by which I am environed?\nIf this plea cannot establish my innocence, it must excuse or at least\nextenuate my guilt. Frail and weak as I am, a Being of infinite justice\nand goodness will never try me by a rule, which however equitable in the\ncase of creatures of a higher nature, is altogether disproportionate to\nmine.\"\n\nLet not my readers be alarmed! The writer is not going to enter into the\ndiscussion of the grand question concerning the origin of moral evil,\nor to attempt at large to reconcile its existence and consequent\npunishment with the acknowledged attributes and perfections of God.\nThese are questions, of which, if one may judge from the little success\nwith which the acutest and profoundest reasoners have been ever\nlabouring to solve the difficulties they contain, the full and clear\ncomprehension is above the intellect of man. Yet, as such an objection\nas that which has been stated is sometimes heard from the mouths of\nprofessed Christians, it must not be passed by without a few short\nobservations.\n\nWere the language in question to be addressed to us by an avowed\nsceptic, though it might not be very difficult to expose to him the\nfutility of _his_ reasonings, we should almost despair of satisfying him\nof the soundness of our own. We should perhaps suggest impossibilities,\nwhich might stand in the way of such a system as he would establish: we\nmight indeed point out wherein (arguing from concessions which he would\nfreely make) his pre-conceptions concerning the conduct of the Supreme\nBeing, had been in fact already contradicted, particularly by the\nexistence at all of natural or moral evil: and if thus proved erroneous\nin one instance, why might they not be so likewise in another? But\nthough by these and similar arguments we might at length silence our\nobjector, we could not much expect to bring him over to our opinions. We\nshould probably do better, if we were to endeavour rather to draw him\noff from these dark and slippery regions, (slippery in truth they are to\nevery human foot) and to contend with him, where we might tread with\nfirmness and freedom, on sure ground, and in the light of day. Then we\nmight fairly lay before him all the various arguments for the truth of\nour holy religion; arguments which have been sufficient to satisfy the\nwisest, and the best, and the ablest of men. We should afterwards\nperhaps insist on the abundant confirmation Christianity receives from\nits being exactly suited to the nature and wants of man; and we might\nconclude, with fairly putting it to him, whether all this weight of\nevidence were to be overbalanced by this one difficulty, on a subject so\nconfessedly high and mysterious, considering too that he must allow, we\nsee but a part (O how small a part!) of the universal creation of God,\nand that our faculties are wholly incompetent to judge of the schemes of\nhis infinite wisdom. This, if the writer may be permitted to offer his\nown judgment, is (at least in general) the best mode, in the case of the\nobjection now in question, of dealing with unbelievers; and to adopt the\ncontrary plan, seems somewhat like that of any one, who having to\nconvince some untutored Indian of the truth of the Copernican system,\ninstead of beginning with plain and simple propositions, and leading him\non to what is more abstruse and remote, should state to him at the\noutset some astonishing problems, to which the understanding can only\nyield its slow assent, when constrained by the decisive force of\ndemonstration. The novice, instead of lending himself to such a mistaken\nmethod of instruction, would turn away in disgust, and be only hardened\nagainst his preceptor. But it must be remembered, that the present work\nis addressed to those who acknowledge the authority of the holy\nScriptures. And in order to convince all such that there is somewhere or\nother, a fallacy in our objector's reasoning, it will be sufficient to\nestablish that though the word of God clearly asserts the justice and\ngoodness of the Supreme Being, and also the natural depravity of man,\nyet it no less clearly lays down that this natural depravity shall never\nbe admitted as an excuse for sin, but that \"they which have done evil,\nshall rise to the resurrection of damnation[15].\"--\"That the wicked\nshall be turned into hell, and all the people that forget God.\" And it\nis worthy of remark, that, as if for the very purpose of more\neffectually silencing those unbelieving doubts which are ever springing\nup in the human heart, our blessed Saviour, though the messenger of\npeace and good will to man, has again and again repeated these awful\ndenunciations.\n\nNor (it must also be remarked) are the holy Scriptures less clear and\nfull in guarding us against supposing our sins, or the dreadful\nconsequences of them, to be chargeable on God.--\"Let no man say when he\nis tempted, I am tempted of God: for God cannot be tempted with evil,\nneither tempteth he any man[16]:\" \"The Lord is not willing that any\nshould perish[17].\" And again, where the idea is repelled as injurious\nto his character,--\"Have I any pleasure at all that the wicked should\ndie? saith the Lord God; and not that he should return from his ways,\nand live[18]?\" \"For I have no pleasure in the death of him that dieth,\nsaith the Lord God[19].\" Indeed almost every page of the word of God\ncontains some warning or invitation to sinners; and all these, to a\nconsiderate mind, must unquestionably be proofs of our present position.\n\nIt has been the more necessary not to leave unnoticed the objection\nwhich we have been now refuting, because, where not admitted to such an\nunqualified extent as altogether to take away the moral responsibility\nof man, and when not avowed in the daring language in which it has been\nabove stated; if may frequently be observed to exist in an inferior\ndegree: and often, when not distinctly formed into shape, it lurks in\nsecret, diffusing a general cloud of doubt or unbelief, or lowering our\nstandard of right, or whispering fallacious comfort, and producing a\nruinous tranquillity. Not to anticipate what will more properly come\nunder discussion, when we consider the nature and strictness of\npractical Christianity; let us here, however, remark, that though the\nholy Scriptures so clearly state the natural corruption and weakness of\nman, yet they never, in the most minute degree, countenance, but\nthroughout directly oppose, the supposition to which we are often too\nforward to listen, that this corruption and weakness will be admitted as\nlowering the demands of divine justice, and in some sort palliating our\ntransgressions of the laws of God. It would not be difficult to shew\nthat such a notion is at war with the whole scheme of redemption by the\natonement of Christ. But perhaps it may be enough when any such\nsuggestions as those which we are condemning force themselves into the\nimagination of a Christian, to recommend it to him to silence them by\nwhat is their best practical answer: that if our natural condition be\ndepraved and weak, our temptations numerous, and our Almighty Judge\ninfinitely holy; yet that the offers to penitent sinners of pardon and\ngrace, and strength, are universal and unlimited. Let it not however\nsurprise us, if in all this there seem to be involved difficulties which\nwe cannot fully comprehend. How many such every where present\nthemselves! Scarcely is there an object around us, that does not afford\nendless matter of doubt and argument. The meanest reptile which crawls\non the earth, nay, every herb and flower which we behold, baffles the\nimbecility of our limited inquiries. All nature calls upon us to be\nhumble. Can it then be surprising if we are at a loss on this question,\nwhich respects, not the properties of matter, or of numbers, but the\ncounsels and ways of him whose \"Understanding is infinite[20],\" \"whose\njudgments are declared to be unsearchable, and his ways past finding\nout[21]?\" In this our ignorance however, we may calmly repose ourselves\non his own declaration, \"That though clouds and darkness are round about\nhim, yet righteousness and judgment are the habitation of his\nthrone[22].\" Let it also be remembered, that if in Christianity some\nthings are difficult, that which it most concerns us to know, is plain\nand obvious. To this it is true wisdom to attach ourselves, assenting to\nwhat is revealed where above our faculties, we do not say contradictory\nto them, on the credit of what is clearly discerned, and satisfactorily\nestablished. In truth, we are all perhaps too apt to plunge into depths,\nwhich it is beyond our power to fathom; and it was to warn us against\nthis very error, that the inspired writer, when he has been threatening\nthe people, whom God had selected as the objects of his special favour,\nwith the most dreadful punishments, if they should forsake the law of\nthe Lord, and has introduced surrounding nations as asking the meaning\nof the severe infliction, winds up the whole with this instructive\nadmonition; \"Secret things belong unto the Lord our God: but those which\nare revealed belong unto us, and to our children for ever, that we may\n_do_ all the words of this law[23].\"\n\nTo any one who is seriously impressed with a sense of the critical state\nin which we are here placed, a short and uncertain space in which to\nmake our peace with God, and then the last judgment, and an eternity of\nunspeakable happiness or misery, it is indeed an awful and an affecting\nspectacle, to see men thus busying themselves in these vain speculations\nof an arrogant curiosity, and trifling with their dearest, their\neverlasting interests. It is but a feeble illustration of this exquisite\nfolly, to compare it to the conduct of some convicted rebel, who, when\nbrought into the presence of his Sovereign, instead of seizing the\noccasion to sue for mercy, should even neglect and trifle with the\npardon which should be offered to him, and insolently employ himself in\nprying into his Sovereign's designs, and criticising his counsels. Our\ncase indeed is, in another point of comparison, but too much like that\nof the convicted rebel. But there is this grand difference--that at the\nbest, his success must be uncertain, ours, if it be not our own fault,\nis sure; and while, on the one hand, our guilt is unspeakably greater\nthan that of any rebel against an earthly monarch; so, on the other, we\nknow that our Sovereign is \"Long-suffering, and easy to be intreated;\"\nmore ready to grant, than we to ask, forgiveness. Well then may we adopt\nthe language of the poet:\n\n    What better can we do, than - - - prostrate fall\n    Before him reverent; and there confess\n    Humbly our faults, and pardon beg; with tears\n    Watering the ground, and with our sighs the air\n    Frequenting, sent from hearts contrite, in sign\n    Of sorrow unfeign'd, and humiliation meek?\n\n\n\n\nCHAPTER III.\n\n_Chief defects of the Religious System of the bulk of professed\nChristians, in what regards our Lord Jesus Christ, and the Holy\nSpirit--with a Dissertation concerning the use of the Passions in\nReligion._\n\n\nSECT. I\n\nSCRIPTURE DOCTRINES.\n\nThat \"God so loved the world, as of his tender mercy to give his only\nSon Jesus Christ for our redemption:\"\n\nThat our blessed Lord willingly left the glory of the Father, and was\nmade man;\n\nThat \"he was despised and rejected of men, a man of sorrows, and\nacquainted with grief:\"\n\nThat \"he was wounded for our transgressions; that he was bruised for our\niniquities:\"\n\nThat \"the Lord laid on him the iniquity of us all:\"\n\nThat at length \"he humbled himself even to the death of the Cross, for\nus miserable sinners; to the end that all who with hearty repentance and\ntrue faith, should come to him, might not perish, but have everlasting\nlife:\"\n\nThat he \"is now at the right hand of God, making intercession\" for his\npeople:\n\nThat \"being reconciled to God by the death of his Son, we may come\nboldly unto the throne of grace, to obtain mercy and find grace to help\nin time of need:\"\n\nThat our Heavenly Father \"will surely give his Holy Spirit to them that\nask him:\"\n\nThat \"the Spirit of God must dwell in us;\" and that \"if any man have not\nthe Spirit of Christ, he is none of his:\"\n\nThat by this divine influence \"we are to be renewed in knowledge after\nthe image of him who created us,\" and \"to be filled with the fruits of\nrighteousness, to the praise of the glory of his grace;\"--that \"being\nthus made meet for the inheritance of the saints in light,\" we shall\nsleep in the Lord; and that when the last trumpet shall sound, this\ncorruption shall put on incorruption--and that being at length perfected\nafter his likeness, we shall be admitted into his heavenly kingdom.\n\nThese are the leading Doctrines concerning our Saviour, and the Holy\nSpirit, which are taught in the Holy Scriptures, and held by the Church\nof England. The truth of them, agreeably to our general plan, will be\ntaken for granted. Few of those, who have been used to join in the\nestablished form of worship, can have been, it is hoped, so inattentive,\nas to be ignorant of these grand truths, which are to be found every\nwhere dispersed throughout our excellent Liturgy. Would to God it could\nbe presumed, with equal confidence, that all who assent to them in\nterms, discern their force and excellency in the understanding, and feel\ntheir power in the affections, and their transforming influence in the\nheart. What lively emotions are they calculated to excite in us of deep\nself-abasement, and abhorrence of our sins; and of humble hope, and firm\nfaith, and heavenly joy, and ardent love, and active unceasing\ngratitude!\n\nBut here, it is to be feared, will be found the grand defect of the\nreligion of the bulk of professed Christians; a defect, like the palsy\nat the heart, which, while in its first attack, it changes but little\nthe exterior appearance of the body, extinguishes the internal principle\nof heat and motion, and soon extends its benumbing influence to the\nremotest fibres of the frame. This defect is closely connected with that\nwhich was the chief subject of the last chapter: \"they that are whole\nneed not a physician, but they that are sick.\" Had we duly felt the\nburthen of our sins, that they are a load which our own strength is\nwholly unable to support, and that the weight of them must finally sink\nus into perdition, our hearts would have danced at the sound of the\ngracious invitation, \"Come unto me, all ye that labour and are heavy\nladen, and I will give you rest[24].\" But in those who have scarcely\nfelt their sins as any incumbrance, it would be mere affectation to\npretend to very exalted conceptions of the value and acceptableness of\nthe proffered deliverance. This pretence accordingly, is seldom now kept\nup; and the most superficial observer, comparing the sentiments and\nviews of the bulk of the Christian world, with the articles still\nretained in their creed, and with the strong language of Scripture, must\nbe struck with the amazing disproportion.\n\nTo pass over the throng from whose minds Religion is altogether excluded\nby the business or the vanities of life, how is it with the more decent\nand moral? To what criterion shall we appeal? Are their hearts really\nfilled with these things, and warmed by the love which they are adapted\nto inspire? Then surely their minds are apt to stray to them almost\nunseasonably; or at least to hasten back to them with eagerness, when\nescaped from the estrangment imposed by the necessary cares and business\nof life. He was a masterly describer of human nature, who thus\npourtrayed the characters of an undissembled affection;\n\n    \"Unstaid and fickle in all other things,\n    Save in the constant image of the object,\n    That is beloved.\"\n\n\"And how,\" it may be perhaps replied, \"do you know, but that the minds\nof these people are thus occupied? Can you look into the bosoms of men?\"\nLet us appeal to a test to which we resorted in a former instance. \"Out\nof the abundance of the heart,\" it has been pronounced, \"the mouth\nspeaketh.\"--Take these persons then in some well selected hour, and lead\nthe conversation to the subject of Religion. The utmost which can be\neffected is, to bring them to talk of things in the gross. They appear\nlost in generalities; there is nothing precise and determinate, nothing\nwhich implies a mind used to the contemplation of its object. In vain\nyou strive to bring them to speak on that topic, which one might expect\nto be ever uppermost in the hearts of redeemed sinners. They elude all\nyour endeavours; and if you make mention of it yourself, it is received\nwith no very cordial welcome at least, if not with unequivocal disgust;\nit is at the best a forced and formal discussion. The excellence of our\nSaviour's moral precepts, the kindness and simplicity, and self-denial\nand unblemished purity of his life, his patience and meekness in the\nhour of death, cannot indeed be spoken of but with admiration, when\nspoken of at all, as they have often extorted unwilling praise from the\nmost daring and malignant infidels. But are not these mentioned as\nqualities in the abstract, rather than as the perfections and lineaments\nof our patron and benefactor and friend, \"who loved us, and gave himself\nfor us;\" of him \"who died for _our_ offences, and rose again for _our_\njustification;\" who is even now at the \"right hand of God, making\nintercession for _us_?\" Who would think that the kindness and humanity,\nand self-denial, and patience in suffering, which we so drily commend,\nhad been exerted towards _ourselves_, in acts of more than finite\nbenevolence of which _we_ were to derive the benefit, in condescensions\nand labours submitted to for _our_ sakes, in pain and ignominy, endured\nfor _our_ deliverance?\n\nBut these grand truths are not suffered to vanish altogether from our\nremembrance. Thanks to the compilers of our Liturgy, more than to too\nmany of the occupiers of our pulpits, they are forced upon our notice in\ntheir just bearings and connections, as often as we attend the service\nof the church. Yet is it too much to affirm, that though there\nentertained with decorum, as what belong to the day and place, and\noccupation, they are yet too generally heard of with little interest;\nlike the legendary tales of some venerable historian, or other\ntransactions of great antiquity, if not of doubtful credit, which,\nthough important to our ancestors, relate to times and circumstances so\ndifferent from our own, that we cannot be expected to take any great\nconcern in them? We hear of them therefore with apparent indifference;\nwe repeat them almost as it were by rote, assuming by turns the language\nof the deepest humiliation and of the warmest thankfulness, with a calm\nunaltered composure; and when the service of the day is ended, they are\ndismissed altogether from our thoughts, till on the return of another\nSunday, a fresh attendance on public worship gives occasion for the\nrenewed expressions of our periodical gratitude. In noticing such\nlukewarmness as this, surely the writer were to be pardoned, if he were\nto be betrayed into some warmth of condemnation. The Unitarian and\nSocinian indeed, who deny, or explain away the peculiar doctrines of the\nGospel, may be allowed to feel, and talk of these grand truths with\nlittle emotion. But in those who profess a sincere belief in them, this\ncoldness is insupportable. The greatest possible services of man to man\nmust appear contemptible, when compared with \"the unspeakable mercies of\nChrist:\" mercies so dearly bought, so freely bestowed--A deliverance\nfrom eternal misery--The gift of \"a crown of glory, that fadeth not\naway.\" Yet, what judgment should we form of such conduct, as is here\ncensured, in the case of any one who had received some signal services\nfrom a fellow creature? True love is an ardent, and an active\nprinciple--a cold, a dormant, a phlegmatic gratitude, are contractions\nin terms. When these generous affections really exist in vigour, are we\nnot ever fond of dwelling on the value, and enumerating the merits of\nour benefactor? How are we moved when any thing is asserted to his\ndisparagement! How do we delight to tell of his kindness! With what\npious care do we preserve any memorial of him, which we may happen to\npossess? How gladly do we seize any opportunity of rendering to him, or\nto those who are dear to him, any little good offices, which, though in\nthemselves of small intrinsic worth, may testify the sincerity of our\nthankfulness! The very mention of his name will cheer the heart, and\nlight up the countenance! And if he be now no more, and if he had made\nit his dying request that, in a way of his own appointment, we would\noccasionally meet to keep the memory of his person, and of his services\nin lively exercise; how should we resent the idea of failing in the\nperformance of so sacred an obligation!\n\nSuch are the genuine characters, such the natural workings of a lively\ngratitude. And we believe, without doing violence to the most\nestablished principles of human nature, that where the _effects_ are so\ndifferent, the _internal principle_ is in truth the same?\n\nIf the love of Christ be thus languid in the bulk of nominal Christians,\ntheir joy and trust in him cannot be expected to be very vigorous. Here\nagain we find reason to remark, that there is nothing distinct, nothing\nspecific, nothing which implies a mind acquainted with the nature, and\nfamiliarized with the use of the Christian's privileges, habitually\nsolacing itself with the hopes held out by the Gospel, and animated by\nthe sense of its high relations, and its glorious reversion.\n\nThe doctrine of the sanctifying operations of the Holy Spirit, appears\nto have met with still worse treatment. It would be to convey a very\ninadequate idea of the scantiness of the conceptions on this head, of\nthe bulk of the Christian world, to affirm merely, that they are too\nlittle conscious of the inefficacy of their own unassisted endeavours\nafter holiness of heart and life, and that they are not daily employed\nin humbly and diligently using the appointed means for the reception and\ncultivation of the divine assistance. It would hardly be to go beyond\nthe truth to assert, that for the most part their notions on this\nsubject are so confused and faint, that they can scarcely be said in any\nfair sense to believe the doctrine at all.\n\nThe writer of these sheets is by no means unapprized of the objections\nwhich he may expect from those, whose opinions he has been so freely\ncondemning. He is prepared to hear it urged, that often where there have\nbeen the strongest pretences to the religious affections, of which the\nwant has now been censured, there has been little or nothing of the\nreality of them; and that even omitting the instances (which however\nhave been but too frequent) of studied hypocrisy, what have assumed to\nthemselves the name of religious affections, have been merely the\nflights of a lively imagination, or the working of a heated brain; in\nparticular, that this love of our Saviour, which has been so warmly\nrecommended, is no better than a vain fervor, which dwells only in the\ndisordered mind of the enthusiast. That Religion is of a more steady\nnature; of a more sober and manly quality; and that she rejects with\nscorn, the support of a mere feeling, so volatile and indeterminate, so\ntrivial and useless, as that with which we would associate her; a\nfeeling varying in different men, and even in the same man at different\ntimes, according to the accidental flow of the animal spirits; a\nfeeling, lastly, of which it may perhaps be said, we are from our very\nnature, hardly susceptible towards an invisible Being.\n\n\"As to the operations of the Holy Spirit,\" it may probably be further\nurged, that \"it is perhaps scarcely worth while to spend much time in\ninquiring into the theory, when, in practice at least, it is manifest,\nthat there is no sure criterion whereby any one can ascertain the\nreality of them, even in his own case, much less in that of another. All\nwe know is, that pretenders to these extraordinary assistances, have\nnever been wanting to abuse the credulity of the vulgar, and to try the\npatience of the wise. From the canting hypocrites and wild fanatics of\nthe last century, to their less dangerous, chiefly because less\nsuccessful, descendants of the present day, we hear the same unwarranted\nclaims, the same idle tales, the same low cant; and we may discern not\nseldom the same mean artifices and mercenary ends. The doctrine, to say\nthe best of it, can only serve to favour the indolence of man, while\nprofessing to furnish him with a compendious method of becoming wise and\ngood, it supersedes the necessity of his own personal labours. Quitting\ntherefore all these slothful and chimerical speculations, it is true\nwisdom to attach ourselves to what is more solid and practical; to the\nwork which you will not yourself deny to be sufficiently difficult to\nfind us of itself full employment: the work of rectifying the disorders\nof the passions, and of implanting and cultivating the virtues of the\nmoral character.\"--\"It is the service of the understanding which God\nrequires of us, which you would degrade into a mere matter of bodily\ntemperament, and imaginary impulses. You are contending for that which\nnot only is altogether unworthy of our Divine Master, but which, with\nconsiderate men, has ever brought his religion into suspicion and\ndisrepute, and under a shew of honouring him, serves only to injure and\ndiscredit his cause.\" Our Objector, warming as he proceeds, will perhaps\nassume a more impatient tone. \"Have not these doctrines,\" he may\nexclaim, \"been ever perverted to purposes the most disgraceful to the\nReligion of Jesus? If you want an instance, look to the standard of the\ninquisition, and behold the pious Dominicans torturing their miserable\nvictims for the Love of Christ[25]. Or would you rather see the effects\nof your principles on a larger scale, and _by wholesale_ (if the phrase\nmay be pardoned;) cast your eyes across the Atlantic, and let your zeal\nbe edified by the holy activity of Cortez and Pizarro, and their\napostles of the western hemisphere. To what else have been owing the\nextensive ravages of national persecutions, and religious wars and\ncrusades; whereby rapacity, and pride, and cruelty, sheltering\nthemselves (sometimes even from the furious bigots themselves) under the\nmask of this specious principle, have so often afflicted the world? The\nPrince of Peace has been made to assume the port of a ferocious\nconqueror, and forgetting the message of good will to men, has issued\nforth like a second Scourge of the Earth[26], to plague and desolate the\nhuman species.\"\n\n\n_Objection discussed._\n\nThat the sacred name of Religion has been too often prostituted to the\nmost detestable purposes; that furious bigots and bloody persecutors,\nand self-interested hypocrites of all qualities and dimensions, from the\nrapacious leader of an army, to the canting oracle of a congregation,\nhave falsely called themselves Christians, are melancholy and\nhumiliating truths, which (as none so deeply lament them) none will more\nreadily admit, than they who best understand the nature, and are most\nconcerned for the honour of Christianity. We are ready to acknowledge\nalso without dispute, that the religious affections, and the doctrine of\ndivine assistances, have almost at all times been more or less disgraced\nby the false pretences and extravagant conduct of wild fanatics and\nbrain-sick enthusiasts. All this, however, is only as it happens in\nother instances, wherein the depravity of man perverts the bounty of\nGod. Why is it here only to be made an argument, that there is danger of\nabuse? So is there also in the case of all the potent and operative\nprinciples, whether in the natural or moral world. Take for an instance\nthe powers and properties of matter. These were doubtless designed by\nProvidence for our comfort and well-being; yet they are often\nmisapplied to trifling purposes, and still more frequently turned into\nso many agents of misery and death. On this fact indeed is founded the\nwell-known maxim, not more trite than just, that \"the best things when\ncorrupted become the worst;\" a maxim which is especially just in the\ninstance of Religion. For in this case it is not merely, as in some\nothers, that a great power, when mischievously applied, must be hurtful\nin proportion to its strength; but that the very principle on which in\ngeneral we depend for restraining and retarding the progress of evil,\nnot only ceases to interpose any kindly check, but is actively operative\nin the opposite direction. But will you therefore discard Religion\naltogether? The experiment was lately tried in a neighbouring country,\nand professedly on this very ground. The effects however with which it\nwas attended, do not much encourage its repetition. But suppose Religion\nwere discarded, then Liberty remains to plague the world; a power which\nthough when well employed, the dispenser of light and happiness, has\nbeen often proved, and eminently in this very instance, to be capable\nwhen abused, of becoming infinitely mischievous. Well then, extinguish\nLiberty. Then what more abused by false pretenders, than Patriotism?\nWell, extinguish Patriotism. But then the wicked career to which we have\nadverted, must have been checked but for Courage. Blot out Courage--and\nso might you proceed to extinguish one by one, Reason, and Speech, and\nMemory, and all the discriminating prerogatives of man. But perhaps more\nthan enough has been already urged in reply to an objection, which\nbottoms on ground so indefensible, as that which would equally warrant\nour condemning any physical or moral faculty altogether, on account of\nits being occasionally abused.\n\nAs to the position of our Opponent, that there is no way whereby the\nvalidity of any pretensions to the religious affections may be\nascertained; it must partly be admitted. Doubtless we are not able\nalways to read the hearts of men, and to discover their real characters;\nand hence it is, that we in some measure lie open to the false and\nhypocritical pretences which are brought forward against us so\ntriumphantly. But then these pretences no more prove all similar claims\nto be founded in falsehood and hypocrisy, than there having been many\nfalse and interested pretenders to wisdom and honesty, would prove that\nthere can be no such thing as a wise or an honest man. We do not argue\nthus but where our reason is under a corrupt bias. Why should we be so\nmuch surprised and scandalized, when these importers are detected in the\nchurch of Christ? It is no more than our blessed Master himself taught\nus to expect; and when the old difficulty is stated, \"didst thou not sow\ngood seed in thy field, whence then hath it tares?\" his own answer\nfurnishes the best solution,--\"an enemy hath done this.\"--Hypocrisy is\nindeed _detestable_, and enthusiasm sufficiently mischievous to justify\nour guarding against its approaches with jealous care. Yet it may not be\nimproper to take this occasion for observing, that we are now and then\napt to draw too unfavourable conclusions from unpleasant appearances,\nwhich may perhaps be chiefly or altogether owing to gross or confused\nconceptions, or to a disgusting formality of demeanor, or to\nindeterminate, low, or improperly familiar expressions. The mode and\nlanguage, in which a vulgar man will express himself on the subject of\nReligion, will probably be vulgar, and it is difficult for people of\nliterature and refinement not to be unreasonably shocked by such\nvulgarities. But we should at least endeavour to correct the rash\njudgments which we may be disposed to form on these occasions, and\nshould learn to recognize and to prize a sound texture and just\nconfiguration, though disguised beneath a homely or uncouth drapery. It\nwas an Apostle who declared that he had come (to the learned and\naccomplished Grecians too) \"not with excellency of speech, or the wisdom\nof words.\" From these he had studiously abstained, lest he should have\nseemed to owe his success rather to the graces of oratory, than to the\nefficacy of his doctrines, and to the divine power with which they were\naccompanied. Even in our own times, when, the extraordinary operations\nand miraculous gifts of the Holy Spirit having ceased, the necessity of\nstudy and preparation, and of attention to manner as well as matter, in\norder to qualify men to become teachers of religion, are no longer\nsuperseded, yet it is no more than an act of justice explicitly to\nremark, that a body of Christians, which from the peculiarly offensive\ngrossnesses of language in use among them, had, not without reason,\nexcited suspicions of the very worst nature, have since reclaimed their\ncharacter[27], and have perhaps excelled all mankind in solid and\nunequivocal proofs of the love of Christ, and of the most ardent, and\nactive, and patient zeal in his service. It is a zeal tempered with\nprudence, softened with meekness, soberly aiming at great ends by the\ngradual operation of well adapted means, supported by a courage which no\ndanger can intimidate, and a quiet constancy which no hardships can\nexhaust.\n\n\nSECT. II.\n\n_On the Admission of the Passions into Religion._\n\nThe objection of our Opponent, that by insisting on the obligation of\nmaking our blessed Saviour the object of our religious affections, we\nare degrading the worship of the understanding, and are substituting and\nraising up a set of mere feelings in its stead, is one which deserves\nour most serious consideration. If it be just, it is decisive; for ours\nmust be unquestionably \"a reasonable service[28].\" The Objector must\nmean, either, that these affections are unreasonable in themselves, or\nthat they are misplaced in religion. He can scarcely however intend that\nthe affections are in their own nature unreasonable. To suppose him to\nmaintain this position, were to suppose him ignorant of what every\nschoolboy knows of the mechanism of the human mind. We shall therefore\ntake it for granted, that this cannot be his meaning, and proceed to\nexamine the latter part of the alternative. Here also it may either be\nintended, that the affections are misplaced in Religion, _generally_, or\nthat our blessed Saviour is not the proper object of them. The strain of\nour Objector's language, no less than the objections themselves which\nhe has urged, render it evident that (perhaps without excluding the\nlatter position) the former is in full possession of his mind.\n\nThis notion of the affections being out of place in Religion, is indeed\nan opinion which appears to be generally prevalent. The affections are\nregarded as the strong-holds of enthusiasm. It is therefore judged most\nexpedient to act, as prudent generals are used to do, when they raze the\nfortress, or spike up the cannon, which are likely to fall into the\nhands of an enemy. Mankind are apt to be the dupes of misapplied terms;\nand the progress of the persuasion now in question, has been\nconsiderably aided by an abuse of language, not sufficiently checked in\nits first advances, whereby that species of Religion which is opposite\nto the warm and affectionate kind, has been suffered almost without\ndisturbance, to usurp to itself the epithet of _rational_. But let not\nthis claim be too hastily admitted. Let the position in question be\nthoroughly and impartially discussed, and it will appear, if I mistake\nnot, to be a gross and pernicious error. If amputation be indeed\nindispensable, we must submit to it; but we may surely expect to be\nheard with patience, or rather with favour and indulgence, while we\nproceed to shew that there is no need to have recourse to so desperate\nan enemy. The discussion will necessarily draw us into length. But our\nprolixity will not be greater than may well be claimed by the importance\nof the subject, especially as it scarcely seems to have hitherto\nsufficiently engaged the attention of writers on the subject of\nReligion.\n\nIt cannot methinks but afford a considerable presumption against the\ndoctrine which we are about to combat, that it proposes to exclude at\nonce from the service of Religion so grand a part of the composition of\nman; that in this our noblest employment it condemns as worse than\nuseless, all the most active and operative principles of our nature. One\ncannot but suppose that like the organs of the body, so the elementary\nqualities and original passions of the mind were all given us for\nvaluable purposes by our all-wise Creator. It is indeed one of the sad\nevidences of our fallen condition, that they are now perpetually\ntumultuating and rebelling against the powers of reason and conscience,\nto which they should be subject. But even if Revelation had been silent,\nnatural reason might have in some degree presumed, that it would be the\neffect of a Religion which should come from God, completely to repair\nthe consequences of our superinduced depravity. The schemes of mere\nhuman wisdom had indeed tacitly confessed, that this was a task beyond\ntheir strength. Of the two most celebrated systems of philosophy, the\none expressly confirmed the usurpation of the passions, while the other,\ndespairing of being able to regulate, saw nothing left but to extinguish\nthem. The former acted like a weak government, which gives independence\nto a rebellious province, which it cannot reduce. The latter formed its\nboasted scheme merely upon the plan of that barbarous policy, which\ncomposes the troubles of a turbulent land by the extermination of its\ninhabitants. This is the calm, not of order, but of inaction; it is not\ntranquillity, but the stillness of death;\n\n    Trucidare falso nomine imperium, & ubi solitudinem faciunt,\n    pacem appellant--\n\nChristianity, we might hope, would not be driven to any such wretched\nexpedients; nor in fact does she condescend to them. They only thus\nundervalue her strength, who mistake her character, and are ignorant of\nher powers. It is her peculiar glory, and her main office, to bring all\nthe faculties of our nature into their just subordination and\ndependence; that so the whole man, complete in all his functions, may be\nrestored to the true ends of his being, and be devoted, entire and\nharmonious, to the service and glory of God. \"My son, give me thine\n_heart_\"--\"Thou shalt love the Lord thy God with all thy _heart_:\"--Such\nare the direct and comprehensive claims which are made on us in the holy\nScriptures. We can scarcely indeed look into any part of the sacred\nvolume without meeting abundant proofs, that it is the religion of the\nAffections which God particularly requires. Love, Zeal, Gratitude, Joy,\nHope, Trust, are each of them specified; and are not allowed to us as\nweaknesses, but enjoined on us as our bounden duty, and commended to us\nas our acceptable worship. Where passages are so numerous, there would\nbe no end of particular citations. Let it be sufficient therefore, to\nrefer the reader to the word of God. There let him observe too, that as\nthe lively exercise of the passions towards their legitimate object, is\nalways spoken of with praise, so a cold, hard, unfeeling heart is\nrepresented as highly criminal. Lukewarmness is stated to be the object\nof God's disgust and aversion; zeal and love, of his favour and delight;\nand the taking away of the heart of stone and the implanting of a warmer\nand more tender nature in its stead, is specifically promised as the\neffect of his returning favour, and the work of his renewing grace. It\nis the prayer of an inspired teacher, in behalf of those for whom he was\nmost interested, \"that their love\" (already acknowledged to be great)\n\"might abound yet more and more:\" Those modes of worship are set forth\nand prescribed, which are best calculated to excite the dormant\naffections, and to maintain them in lively exercise; and the aids of\nmusic and singing are expressly superadded to increase their effect. If\nwe look to the most eminent of the Scripture Characters, we shall find\nthem warm, zealous, and affectionate. When engaged in their favourite\nwork of celebrating the goodness of their Supreme Benefactor, their\nsouls appear to burn within them, their hearts kindle into rapture; the\npowers of language are inadequate to the expression of their transports;\nand they call on all nature to swell the chorus, and to unite with them\nin hallelujahs of gratitude, and joy, and praise. The man after God's\nown heart most of all abounds in these glowing effusions; and his\ncompositions appear to have been given us in order to set the tone, as\nit were, to all succeeding generations. Accordingly (to quote the words\nof a late excellent prelate[29], who was himself warmed with the same\nheavenly flame) \"in the language of this divine book, the praises of the\nchurch have been offered up to the Throne of Grace from age to age.\"\nAgain, when it pleased God to check the future apostle of the Gentiles\nin his wild career, and to make him a monument of transforming grace;\nwas the force of his affections diminished, or was it not only that\ntheir direction was changed? He brought his affections entire and\nunabated into the service of his blessed Master. His zeal now burned\neven with an increase of brightness; and no intenseness, no continuance\nof suffering could allay its ardor, or damp the fervors of his\ntriumphant exultations. Finally--The worship and service of the\nglorified spirits in Heaven, is not represented to us a cold\nintellectual investigation, but as the worship and service of gratitude\nand love. And surely it will not be disputed, that it should be even\nhere the humble endeavour of those, who are promised while on earth \"to\nbe made meet to be partakers of the inheritance of the saints in light,\"\nto bring their hearts into a capacity for joining in those everlasting\npraises.\n\nBUT it may not be unadvisable for the writer here to guard against a\nmistaken supposition, from which the mind of our Objector by no means\nappears exempt, that the force of the religious affections is to be\nmainly estimated (I had almost said by the thermometer) by the degree of\nmere animal fervor, by ardors, and transports, and raptures, of which,\nfrom constitutional temperament, a person may be easily susceptible; or\ninto which daily experience must convince us, that people of strong\nconceptions and of warm passions may work themselves without much\ndifficulty, where their hearts are by no means truly or deeply\ninterested. Every tolerable actor can attest the truth of this remark.\nThese high degrees of the passions bad men may experience, good men may\nwant. They may be affected; they may be genuine; but whether genuine or\naffected, they form not the true standard by which the real nature or\nstrength of the religious affections is to be determined. To ascertain\nthese points, we must examine, whether they appear to be grounded in\nknowledge, to have their root in strong and just conceptions of the\ngreat and manifold excellences of their object, or to be ignorant,\nunmeaning, or vague: whether they are natural and easy, or constrained\nand forced; wakeful and apt to fix on their great objects, delighting in\ntheir proper nutriment (if the expression may be allowed) the exercises\nof prayer and praise, and religious contemplation; or voluntarily\nomitting offered occasions of receiving it, looking forward to them with\nlittle expectation, looking back on them with little complacency, and\nbeing disappointed of them with little regret: by observing whether\nthese religious affections are merely occasional visitants, or the\nabiding inmates of the soul: whether they have got the mastery over the\nvicious passions and propensities, with which in their origin, and\nnature, and tendency, they are at open variance; or whether if the\nvictory be not yet complete, the war is at least constant, and the\nbreach irreconcilable: whether they moderate and regulate all the\ninferior appetites and desires which are culpable only in their excess,\nthus striving to reign in the bosom with a settled undisputed\npredominance: by examining, whether above all they manifest themselves\nby prompting to the active discharge of the duties of life, the\npersonal, and domestic, and relative, and professional, and social, and\ncivil duties. Here the wideness of their range and the universality of\ntheir influence, will generally serve to distinguish them from those\npartial efforts of diligence and self-denial, to which mankind are\nprompted by subordinate motives. All proofs other than this deduced from\nconduct, are in some degree ambiguous. This, this only, whether we\nargue from Reason or from Scripture, is a sure infallible criterion.\nFrom the daily incidents of conjugal and domestic life, we learn that a\nheat of affection occasionally vehement, but superficial and transitory,\nmay consist too well with a course of conduct, exhibiting incontestable\nproofs of neglect and unkindness. But the passion, which alone the Holy\nScriptures dignify with the name of Love, is a deep, not a superficial\nfeeling; a fixed and permanent, not an occasional emotion. It proves the\nvalidity of its title, by actions corresponding with its nature, by\npractical endeavours to gratify the wishes and to promote the interests\nof the object of affection. \"If a man love me, he will keep my sayings.\"\n\"This is the love of God, that we keep his commandments.\" This therefore\nis the best standard by which to try the quality, or, the quality being\nascertained, to estimate the strength of the religious affections.\nWithout suffering ourselves to derive too much complacency from\ntransient fervors of devotion, we should carefully and frequently prove\nourselves by this less dubitable test; impartially examining our daily\nconduct; and often comparing our actual, with our possible services, the\nfair amount of our exertions, with our natural or acquired means and\nopportunities of usefulness.\n\nAfter this large explanation, the prolixity of which will we trust be\npardoned on account of the importance of the subject, and the danger of\nmistakes both on the right hand and on the left, we are perfectly ready\nto concede to the objector, whose arguments we have so long been\nconsidering, that the religious affections must be expected to be more\nor less lively in different men, and in the same man at different times,\nin proportion to natural tempers, ages, situations, and habits of life.\nBut, to found an objection on this ground, would be as unreasonable as\nit were altogether to deny the obligation of the precepts, which command\nus to relieve the necessities of the indigent, because the infinitely\nvarying circumstances of mankind must render it impossible to specify\nbeforehand the sum which each individual ought on the whole to allot to\nthis purpose, or to fix in every particular instance, on any determinate\nmeasure, and mode of contribution. To the one case no less than to the\nother, we may apply the maxim of an eminent writer; \"An honest heart is\nthe best casuist.\" He who every where but in Religion is warm and\nanimated, there only phlegmatic and cold, can hardly expect (especially\nif this coldness be not the subject of unfeigned humiliation and sorrow)\nthat his plea on the ground of natural temper should be admitted; any\nmore than that of a person who should urge his poverty as a\njustification of his not relieving the wants of the necessitous, at the\nvery time that he should be launching out into expence without\nrestraint, on occasions in which he should be really prompted by his\ninclinations. In both cases, \"it is the _willing_ mind which is\nrequired.\" Where that is found \"every man will be judged according to\nwhat he hath, and not according to what he hath not[30].\"\n\nAfter the decisive proofs already adduced from the word of God, of the\nunreasonableness of the objection to the admission of the passions into\nReligion, all farther arguments may appear superfluous to any one who is\ndisposed to bow to scriptural authority. Yet the point is of so much\nimportance, and it is to be feared, so little regarded, that it may not\nbe amiss to continue the discussion. The best results of our\nunderstanding will be shewn to fall in with what clearly appears to be\nthe authoritative language of revelation; and to call in the aid of the\naffections to the service of Religion, will prove to be not only what\nsober reason may permit, as in some sort allowable; but to be that which\nshe clearly and strongly dictates to our deliberate judgments, as being\nwhat the circumstances of our natural condition indispensably require.\nWe have every one of us a work to accomplish, wherein our eternal\ninterests are at stake; a work to which we are naturally indisposed. We\nlive in a world abounding with objects which distract our attention and\ndivert our endeavours; and a deadly enemy is ever at hand to seduce and\nbeguile us. If we persevere indeed, success is certain; but our efforts\nmust know no remission. There is a call on us for vigorous and continual\nresolution, self-denial, and activity. Now, man is not a being of mere\nintellect.\n\n    Video meliora proboque, deteriora sequor,\n\nis a complaint which, alas! we all of us might daily utter. The\nslightest solicitation of appetite is often able to draw us to act in\nopposition to our clearest judgment, our highest interests, and most\nresolute determinations. Sickness, poverty, disgrace, and even eternal\nmisery itself, sometimes in vain solicit our regards; they are all\nexcluded from the view, and thrust as it were beyond the sphere of\nvision, by some poor unsubstantial transient object, so minute and\ncontemptible as almost to escape the notice of the eye of reason.\n\nThese observations are more strikingly confirmed in our religious\nconcerns than in any other; because in them the interests at stake are\nof transcendant importance: but they hold equally in every instance\naccording to its measure, wherein there is a call for laborious,\npainful, and continued exertions, from which any one is likely to be\ndeterred by obstacles, or seduced by the solicitations of pleasure. What\nthen it to be done in the case of any such arduous and necessary\nundertaking? The answer is obvious--You should endeavour not only to\nconvince the understanding, but also to affect the heart; and for this\nend, you must secure the reinforcement of the passions. This is indeed\nthe course which would be naturally followed by every man of common\nunderstanding, who should know that some one for whom he was deeply\ninterested, a child, for instance, or a brother, were about to enter on\na long, difficult, perilous, and critical adventure, wherein success was\nto be honour and affluence; defeat was to be contempt and ruin. And\nstill more, if the parent were convinced that his child possessed\nfaculties which, strenuously and unremittingly exerted, would prove\nequal to all the exigences of the enterprize, but knew him also to be\nvolatile and inconstant, and had reason to doubt his resolution and his\nvigilance; how would the friendly monitor's endeavour be redoubled, so\nto possess his pupil's mind with the worth and dignity of the\nundertaking, that there should be no opening for the entrance of any\ninferior consideration!--\"Weigh well (he would say) the value of the\nobject for which you are about to contend, and contemplate and study its\nvarious excellences, till your whole soul be on fire for its\nacquisition. Consider too, that, if you fail, misery and infamy are\nunited in the alternative which awaits you. Let not the mistaken notion\nof its being a safe and easy service, for a moment beguile you into the\ndiscontinuance or remission of your efforts. Be aware of your imminent\ndanger, and at the same time know your true security. It is a service of\nlabour and peril; but one wherein the powers which you possess,\nstrenuously and perseveringly exerted, cannot but crown you with\nvictory. Accustom yourself to look first to the dreadful consequences of\nfailure; then fix your eye on the glorious prize which is before you;\nand when your strength begins to fail, and your spirits are well nigh\nexhausted, let the animating view rekindle your resolution, and call\nforth in renewed vigour the fainting energies of your soul.\"\n\nIt was the remark of an unerring observer, \"The children of this world\nare wiser in their generation than the children of light.\" And it is\nindisputably true, that in religion we have to argue and plead with men\nfor principles of action, the wisdom and expediency of which are\nuniversally acknowledged in matters of worldly concern. So it is in the\ninstance before us. The case which has been just described, is an exact,\nbut a faint representation of our condition in this life. Frail and\n\"infirm of purpose,\" we have a business to execute of supreme and\nindispensable necessity. Solicitations to neglect it every where abound:\nthe difficulties and dangers are numerous and urgent; and the night of\ndeath cometh, how soon we know not, \"when no man can work.\" All this is\ngranted. It seems to be a state of things wherein one should look out\nwith solicitude for some powerful stimulants. Mere knowledge is\nconfessedly too weak. The affections alone remain to supply the\ndeficiency. They precisely meet the occasion, and suit the purposes\nintended. Yet, when we propose to fit ourselves for our great\nundertaking, by calling them in to our help, we are to be told that we\nare acting contrary to reason. Is this reasonable, to strip us first of\nour armour of proof, and then to send us to the sharpest of encounters?\nTo summon us to the severest labours, but first to rob us of the\nprecious cordials which should brace our sinews and recruit our\nstrength?\n\nLet these pretended advocates for reason at length then confess their\nfolly, and do justice to the superior wisdom as well as goodness of our\nheavenly Instructor, who better understanding our true condition, and\nknowing our frowardness and inadvertency, has most reasonably as well as\nkindly pointed out and enjoined on us the use of those aids which may\ncounteract our infirmities; who commanding the effect, has commanded\nalso the means whereby it may be accomplished.\n\nAnd now, if the use of the affections in religion, in _general_, be at\nlength shewn to be conformable to reason, it will not require many words\nto prove that our blessed Saviour is the proper object of them. We know\nthat love, gratitude, joy, hope, trust, (the affections in question)\nhave all their appropriate objects. Now it must be at once conceded,\nthat if these appropriate objects be not exhibited, it is perfectly\nunreasonable to expect that the correspondent passions should be\nexcited. If we ask for love, in the case of an object which has no\nexcellence or desirableness; for gratitude, where no obligation has\nbeen conferred; for joy, where there is no just cause of\nself-congratulation; for hope, where nothing is expected; for trust,\nwhere there exists no ground of reliance; then indeed, we must kiss the\nrod, and patiently submit to correction. This would be indeed Egyptian\nbondage, to demand the effects without the means of producing them. Is\nthe case then so? Are we ready to adopt the language of the avowed\nenemies of our adorable Saviour; and again to say of him \"in whom\ndwelleth all the fulness of the Godhead bodily,\" that \"he hath no form\nnor comeliness; and when we shall see him, there is no beauty that we\nshould desire him[31]?\" Is it no obligation, that he who \"thought it not\nrobbery to be equal with God,\" should yet for our sakes \"make himself of\nno reputation, and take upon him the form of a servant, and be made in\nthe likeness of men; and humble himself, and become obedient unto death,\neven the death of the cross[32]?\" Is it no cause of \"_joy_, that to us\nis born a Saviour[33]\", by whom we may \"be delivered from the power of\ndarkness; and be made meet to be partakers of the inheritance of the\nsaints in light[34]?\" Can there be a \"_hope_ comparable to that of our\ncalling[35]\"--\"Which is Christ in us, the hope of glory[36]?\" Can there\nbe a _trust_ to be preferred to the reliance on \"Christ Jesus; who is\nthe same yesterday, to-day, and for ever[37]?\" Surely, if our Opponent\nbe not dead to every generous emotion, he cannot look his own objection\nin the face, without a blush of shame and indignation.\n\n\nSECTION III.\n\n_Consideration of the Reasonableness of Affections towards an invisible\nBeing._\n\nBut forced at last to retreat from his favourite position, and compelled\nto acknowledge that the religious affections towards our blessed Saviour\nare not unreasonable; he still however maintains the combat, suggesting\nthat by the very constitution of our nature, we are not susceptible of\nthem towards an invisible Being; in whose case, it will be added, we are\nshut out from all those means of communication and intercourse, which\nknit and cement the union between man and man.\n\nWe mean not to deny that there is something in this objection. It might\neven seem to plead the authority of Scripture in its favour--\"He that\nloveth not his brother whom he hath seen, how can he love God whom he\nhath not seen[38]?\" And it was indeed no new remark in Horace's days,\n\n    Segnius irritant animos demissa per aures,\n    Quam quae sunt oculis subjecta fidelibus.\n\nWe receive impressions more readily from visible objects, we feel them\nmore strongly, and retain them more durably. But though it must be\ngranted that this circumstance makes it a more difficult task to\npreserve the affections in question in a healthful and vigorous state;\nis it thereby rendered impossible? This were indeed a most precipitate\nconclusion; and any one who should be disposed to admit the truth of it,\nmight be at least induced to hesitate, when he should reflect that the\nargument applies equally against the possibility of the love of God, a\nduty of which the most cursory reader of Scripture, if he admit its\ndivine authority, cannot but acknowledge the indispensable obligation.\nBut we need only look back to the Scripture proofs which have been\nlately adduced, to be convinced that the religious affections are\ntherein inculcated on us, as a matter of high and serious obligation.\nHence we may be assured that the impossibility stated by our Opponent\ndoes not exist.\n\nLet us scrutinize this matter, however, a little more minutely, and we\nshall be compelled to acknowledge, though the conclusion may make\nagainst ourselves, that the objection vanishes when we fairly and\naccurately investigate the circumstances of the case. With this view,\nlet us look a little into the nature of the affections of the human\nmind, and endeavour to ascertain whence it is that they derive their\nnutriment, and are found from experience to increase in strength.\n\nThe state of man is such, that his feelings are not the obedient\nservants of his reason, prompt at once to follow its dictates, as to\ntheir direction, and their measure. Excellence is the just object of\nlove; good in expectancy, of hope; evil to be apprehended, of fear; our\nfellow creatures' misfortunes, and sufferings, constitute the just\nobjects of pity. Each of these passions, it might be thought, would be\nexcited, in proportion to what our reason should inform us were the\nmagnitude and consequent claims of its corresponding object. But this is\nby no means the case. Take first for a proof the instance of pity. We\nread of slaughtered thousands with less emotion, than we hear the\nparticulars of a shocking accident which has happened in the next\nstreet; the distresses of a novel, which at the same time we know to be\nfictitious, affect us more than the dry narrative of a battle. We become\nso much interested by these incidents of the imagination (aware all the\nwhile that they are merely such) that we cannot speedily banish them\nfrom our thoughts, nor recover the tone of our minds; and often, we\nscarcely bring ourselves to lay down our book at the call of real\nmisfortune, of which we go perhaps to the relief, on a principle of\nduty, but with little sense of interest or emotion of tenderness. It\nwere easy to shew that it is much the same in the case of the other\naffections. Whatever be the cause of this disproportion, which (as\nmetaphysics fall not within our province) we shall not stop to examine,\nthe fact is undeniable. There appears naturally to be a certain\nstrangeness between the passion and its object, which familiarity and\nthe power of habit must gradually overcome. You must contrive to bring\nthem into _close contact_; they must be jointed and glued together by\nthe particularities of little incidents. Thus in the production of heat\nin the physical world, the flint and the steel produce not the effect\nwithout collision; the rudest Barbarian will tell us the necessity of\nattrition, and the chemist of mixture. Now, an object, it is admitted,\nis brought into _closer contact_ with its corresponding passion, by\nbeing seen and conversed with. This we grant is one way; but does it\nfollow that there is no other? To assert this, would be something like\nmaintaining, in contradiction to universal experience, that objects of\nvision alone are capable of attracting our regard. But nothing can be\nmore unfounded than such a supposition. It might appear to be too\nnearly approaching to the ludicrous, to suggest as an example to the\ncontrary, the metaphysician's attachment to his insubstantial\nspeculations, or the zeal displayed in the pursuit,\n\n    Extra flammantia moenia mundi,\n\nof abstract sciences, where there is no idea of bringing them \"within\nthe visible diurnal sphere\" to the vulgarity of practical application.\nThe instance of the novel before-mentioned, proves, that we may be\nextremely affected by what we know to be merely ideal incidents and\nbeings. By much thinking or talking of any one; by using our minds to\ndwell on his excellences; by placing him in imaginary situations which\ninterest and affect us; we find ourselves becoming insensibly more and\nmore attached to him: whereas it is the surest expedient for\nextinguishing an attachment which already exists, to engage in such\noccupations or society, as may cause our casual thoughts and more fixed\nmeditations to be diverted from the object of it. Ask a mother who has\nbeen long separated from her child, especially if he has been in\ncircumstances of honour, or of danger, to draw her attention to him, and\nto keep it in wakefulness and exercise, and she will tell you, that so\nfar from becoming less dear, he appears to have grown more the object of\nher affections. She seems to herself to love him even better than the\nchild who has been living under her roof, and has been daily in her\nview. How does she rejoice in his good fortune, and weep over his\ndistresses! With what impatience does she anticipate the time of his\nreturn!\n\nWe find therefore that sight and personal intercourse do not seem\nnecessary to the production or increase of attachment, where the means\nof _close contact_ have been afforded; but on the other hand, if an\nobject have been prevented from coming into _close contact_, sight and\npersonal intercourse are not sufficient to give it the power of exciting\nthe affections in proportion to its real magnitude. Suppose the case of\na person whom we have often seen, and may have occasionally conversed\nwith, and of whom we have been told in the general, that he possesses\nextraordinary merits. We assent to the assertion. But if we have no\nknowledge of particulars, no close acquaintance with him, nothing in\nshort which brings his merits home to us, they interest us less than\nwhat we know to be a far inferior degree of the very same qualities in\none of our common associates. A parent has several children, all\nconstantly under his eye, and equally dear to him. Yet if any one of\nthem be taken ill, it is brought into so much _closer contact_ than\nbefore, that it seems to absorb and engross the parent's whole\naffection. Thus then, though it will not be denied that an object by\nbeing visible may thereby excite its corresponding affection with more\nfacility; yet this is manifestly far from being the prime consideration.\nAnd so far are we from being the slaves of the sense of vision, that a\nfamiliar acquaintance with the intrinsic excellences of an object,\naided, it must be admitted, by the power of habit, will render us almost\ninsensible to the impressions which its outward form conveys, and able\nentirely to lose the consciousness of an unsightly exterior.\n\nWe may be permitted to remark, that the foregoing observations furnish\nan explanation, less discreditable than that which has been sometimes\ngiven, of an undoubted phaenomenon in the human mind, that the greatest\npublic misfortunes, however the understanding may lecture, are apt\nreally to affect our feelings less than the most trivial disaster which\nhappens to ourselves. An eminent writer[39] scarcely overstated the\npoint when he observed, \"that it would occasion a man of humanity more\nreal disturbance to know that he was the next morning to lose his little\nfinger, than to hear that the great empire of China had been suddenly\nswallowed up by an earthquake. The thoughts of the former, would keep\nhim awake all night; in the latter case, after making many melancholy\nreflections on the precariousness of human life, and the vanity of all\nthe labours of man which could be thus annihilated in a moment; after a\nlittle speculation too perhaps on the causes of the disaster, and its\neffects in the political and commercial world; he would pursue his\nbusiness or his pleasure with the same ease and tranquillity as if no\nsuch accident had happened; and snore at night with the most profound\nserenity over the ruin of a hundred million of his fellow creatures.\nSelfishness is not the cause of this, for the most unfeeling brute on\nearth would surely think nothing of the loss of a finger, if he could\nthereby prevent so dreadful a calamity.\" This doctrine of _contact_\nwhich has been opened above, affords a satisfactory solution; and from\nall which has been said (the writer has reason perhaps to apologize for\nthe length of the discussion) the circumstances, by which the affections\nof the mind towards any particular object are generated and\nstrengthened, may be easily collected. The chief of these appear to be,\nwhatever tends to give a distinct and lively impression of the object,\nby setting before us its minute parts, and by often drawing towards it\nthe thoughts and affections, so as to invest it by degrees with a\nconfirmed ascendency: whatever tends to excite and to keep in exercise a\nlively interest in its behalf: in other words; full knowledge, distinct\nand frequent mental entertainment, and pathetic contemplations.\nSupposing these means to have been used in any given degree, it may be\nexpected, that they will be more or less efficacious, in proportion as\nthe intrinsic qualities of the object afford greater or less scope for\ntheir operation, and more or fewer materials with which to work. Can it\nthen be conceived, that they will be of no avail when steadily practised\nin the case of our Redeemer! If the principles of love, and gratitude,\nand joy, and hope, and trust, are not utterly extinct within us, they\ncannot but be called forth by the various corresponding objects which\nthat blessed contemplation would gradually bring forth to our view. Well\nmight the language of the apostle be addressed to Christians, \"Whom\nhaving _not seen_ ye love; in whom, though now ye _see him not_, yet\nbelieving, ye _rejoice_ with joy unspeakable, and full of glory[40].\"\n\nBUT fresh considerations pour in to render in this instance, the plea of\nits being impossible to love an invisible being, still more invalid. Our\nblessed Saviour, if we may be permitted so to say, is not removed far\nfrom us; and the various relations in which we stand towards him, seem\npurposely made known to us, in order to furnish so many different bonds\nof connection with him, and consequent occasions of continual\nintercourse. He exhibits not himself to us \"dark with excessive\nbrightness,\" but is let down as it were to the possibilities of human\nconverse. We may not think that he is incapable of entering into our\nlittle concerns, and sympathizing with them; for we are graciously\nassured that he is not one \"who cannot be touched with the feeling of\nour infirmities, having been in all points tempted like as we are[41].\"\nThe figures under which he is represented, are such as convey ideas of\nthe utmost tenderness. \"He shall feed his flock like a shepherd; he\nshall gather the lambs in his arm, and carry them in his bosom, and\nshall gently lead those that are with young[42].\"--\"They shall not\nhunger nor thirst, neither shall the heat nor sun smite them; for he\nthat hath mercy on them, shall lead them, even by the springs of water\nshall he guide them[43].\" \"I will not leave you orphans[44]\" was one of\nhis last consolatory declarations[45]. The children of Christ are here\nseparated indeed from the personal view of him; but not from his\npaternal affection and paternal care. Meanwhile let them quicken their\nregards by the animating anticipation of that blessed day, when he \"who\nis gone to prepare a place for them, will come again to receive them\nunto himself.\" Then shall they be admitted to his more immediate\npresence: \"Now we see through a glass darkly; but then face to face:\nnow I know in part; but then shall I know, even as I am known[46].\"\n\nSurely more than enough has been now said to prove that this particular\ncase, from its very nature, furnishes the most abundant and powerful\nconsiderations and means for exciting the feelings; and it might be\ncontended, without fear of refutation, that by the diligent and habitual\nuse of those considerations and means, we might with confident\nexpectation of success, engage in the work of raising our affections\ntowards our blessed Saviour to a state of due force and activity. But,\nblessed be God, we have a still better reliance; for the grand\ncircumstance of all yet remains behind, which the writer has been led to\ndefer, from his wish to contend with his opponents on their own ground.\nThis circumstance is, that here, no less than in other particulars, the\nChristian's hope is founded, not on the speculations or the strength of\nman, but on the declaration of Him who cannot lie, on the power of\nOmnipotence.\n\nWe learn from the Scriptures that it is one main part of the operations\nof the Holy Spirit, to implant these heavenly principles in the human\nmind, and to cherish their growth. We are encouraged to believe that in\nanswer to our prayers, this aid from above will give efficacy to our\nearnest endeavours, if used in humble dependence on divine grace. We may\ntherefore with confidence take the means which have been suggested. But\nlet us, in our turn, be permitted to ask our opponents, have _they_\nhumbly and perseveringly applied for this divine strength? or\ndisclaiming that assistance, perhaps as tempting them to indolence,\nhave they been so much the more strenuous and unwearied in the use of\ntheir own unaided endeavours? or rather have they not been equally\nnegligent of both? Renouncing the one, they have wholly omitted the\nother. But this is far from being all. They even reverse all the methods\nwhich we have recommended as being calculated to increase regard; and\nexactly follow that course which would be pursued by any one who should\nwish to reduce an excessive affection. Yet thus leaving untried all the\nmeans, which, whether from Reason or Scripture, we maintain to be\nnecessary to the production of the end, nay using such as are of a\ndirectly opposite nature, these men presume to talk to us of\nimpossibilities! We may rather contend that they furnish a fresh proof\nof the soundness of our reasonings. We lay it down as a fundamental\nposition, that speculative knowledge alone, that mere superficial\ncursory considerations, will be of no avail. Nothing is to be done\nwithout the diligent continued use of the appointed method. They\nthemselves afford an instance of the truth of our assertions; and while\nthey supply no argument against the efficacy of the mode prescribed,\nthey acknowledge at least that they are wholly ignorant of any other.\n\nBUT let us now turn our eyes to Christians of a higher order, to those\nwho have actually proved the truth of our reasonings; who have not only\nassumed the name, but who have possessed the substance, and felt the\npower of Christianity; who though often foiled by their remaining\ncorruptions, and shamed and cast down under a sense of their many\nimperfections, have known in their better seasons, what it was to\nexperience its firm hope, its dignified joy, its unshaken trust, its\nmore than human consolations. In their hearts, love also towards their\nRedeemer has glowed; a love not _superficial_ and unmeaning (think not\nthat this would be the subject of our praise) but constant and rational,\nresulting from a strong impression of the worth of its object, and\nheightened by an abiding sense of great, unmerited, and continually\naccumulating obligations; ever manifesting itself in acts of diligent\nobedience, or of patient suffering. Such was the religion of the holy\nmartyrs of the sixteenth century, the illustrious ornaments of the\nEnglish church. They realized the theory which we have now been faintly\ntracing. Look to their writings, and you will find that their thoughts\nand affections had been much exercised in habitual views of the blessed\nJesus. Thus they used the required _means_. What were the _effects_?\nPersecution and distress, degradation and contempt in vain assailed\nthem--all these evils served but to bring their affections into _closer\ncontact_ with their object; and not only did their love feel no\ndiminution or abatement, but it rose to all the exigencies of the\noccasion, and burned with an increase of ardor; and when brought forth\nat last to a cruel and ignominious death, they repined not at their\nfate; but rather rejoiced that they were counted worthy to suffer for\nthe name of Christ. By the blessing of God the writer might refer to\nstill more recent times. But lest his authorities should be disputed,\nlet us go to the Apostles of our Lord; and while, on a very cursory\nperusal of their writings, we must acknowledge that they commend and\neven prescribe to us the love of Christ, as one of the chief of the\nChristian graces; so on a more attentive inspection of those writings,\nwe shall discover abundant proofs that they were themselves bright\nexamples of their own precept; that our blessed Saviour was really the\nobject of their warmest affection, and what he had done and suffered for\nthem the continual matter of their grateful remembrance.\n\nThe disposition so prevalent in the bulk of nominal Christians, to form\na religious system for themselves, instead of taking it from the word of\nGod, is strikingly observable in their scarcely admitting, except in the\nmost vague and general sense, the doctrine of the influence of the Holy\nSpirit. If we look into the Scriptures for information on this\nparticular, we learn a very different lesson. We are in them distinctly\ntaught, that \"of ourselves we can do nothing;\" that \"we are by nature\nchildren of wrath,\" and under the power of the evil spirit, our\nunderstandings being naturally dark, and our hearts averse from\nspiritual things; and we are directed to pray for the influence of the\nHoly Spirit to enlighten our understandings, to dissipate our\nprejudices, to purify our corrupt minds, and to renew us after the image\nof our heavenly Father. It is this influence which is represented as\noriginally awakening us from slumber, as enlightening us in darkness, as\n\"quickening us when dead[47],\" as \"delivering us from the power of the\ndevil,\" as drawing us to God, as \"translating us into the kingdom of his\ndear Son[48],\" as \"creating us anew in Christ Jesus[49],\" as \"dwelling\nin us, and walking in us[50];\" so that \"putting off the old man with his\ndeeds,\" we are to consider ourselves as \"having put on the new man,\nwhich is renewed in knowledge after the image of Him that created\nhim[51]\"; and as those who are to be \"an habitation of God through the\nSpirit[52].\" It is by this Divine assistance only that we can grow in\nGrace, and improve in all Holiness. So expressly, particularly, and\nrepeatedly does the word of God inculcate these lessons, that one would\nthink there were scarcely room for any difference of opinion among those\nwho admit its authority. Sometimes[53] the whole of a Christian's\nrepentance and faith, and consequent holiness, are ascribed _generally_\nto the Divine influence; sometimes these are spoken of separately, and\nascribed to the same Almighty power. Sometimes different particular\ngraces of the Christian character, those which respect our duties and\ntempers towards our fellow-creatures, no less than those which have\nreference to the Supreme Being, are particularly traced to this source.\nSometimes they are all referred collectively to this common root, being\ncomprehended under the compendious denomination of \"the Fruits of the\nSpirit.\" In exact correspondence with these representations, this aid\nfrom above is promised in other parts of Scripture for the production of\nthose effects; and the withholding or withdrawing of it is occasionally\nthreatened as a punishment for the sins of men, and as one of the most\nfatal consequences of the Divine displeasure.\n\nThe Liturgy of the church of England strictly agrees with the\nrepresentation, which has been here given of the instructions of the\nword of God.\n\n\nSECT. IV.\n\n_Inadequate conceptions entertained by nominal Christians of the terms\nof acceptance with God._\n\nIf then it be indeed as so has been now stated; that, in contradiction\nto the plainest dictates of Scripture, and to the ritual of our\nestablished Church, the sanctifying operations of the Holy Spirit, the\nfirst fruits of our reconciliation to God, the purchase of our\nRedeemer's death, and his best gift to his true disciples, are too\ngenerally undervalued and slighted; if it be also true, as was formerly\nproved, that our thoughts of the blessed Saviour are confused and faint,\nour affections towards him languid and lukewarm, little proportioned to\nwhat they, who at such a price have been rescued from ruin, and endowed\nwith a title to eternal glory, might be justly expected to feel towards\nthe Author of their deliverance; little proportioned to what has been\nfelt by others, ransomed from the same ruin, and partakers of the same\ninheritance: if this, let it be repeated, be indeed so, let us not shut\nour eyes against the perception of our real state; but rather endeavour\nto trace the evil to its source. We are loudly called on to _examine\nwell our foundations_. If any thing be _there_ unsound and hollow, the\nsuperstructure could not be safe, though its exterior were less\nsuspicious. Let the question then be asked, and let the answer be\nreturned with all the consideration and solemnity which a question so\nimportant may justly demand, whether, in the grand concern of all, _the\nmeans of a sinner's acceptance with God_, there be not reason to\napprehend, that the nominal Christians whom we have been addressing, too\ngenerally entertain very superficial, and confused, and (to speak in the\nsoftest terms) highly dangerous notions? Is there not cause to fear,\nthat with little more than an indistinct and nominal reference to Him\nwho \"bore our sins in his own body on the tree,\" they really rest their\neternal hopes on a vague, general persuasion of the unqualified mercy of\nthe Supreme Being; or that, still more erroneously, they rely in the\nmain, on their own negative or positive merits? \"They can look upon\ntheir lives with an impartial eye, and congratulate themselves on their\ninoffensiveness in society; on their having been exempt, at least, from\nany gross vice, or if sometimes accidentally betrayed into it, on its\nnever having been indulged habitually; or if not even so\" (for there are\nbut few who can say this, if the term vice be explained according to the\nstrict requisitions of the Gospel) \"yet on the balance being in their\nfavour, or on the whole, not much against them, when their good and bad\nactions are fairly weighed, and due allowance is made for human\nfrailty.\" These considerations are sufficient for the most part to\ncompose their apprehensions; these are the cordials which they find most\nat hand in the moments of serious thought, or of occasional dejection;\nand sometimes perhaps in seasons of less than ordinary self-complacency,\nthey call in also to their aid the general persuasion of the unbounded\nmercy and pity of God. Yet persons of this description by no means\ndisclaim a Saviour, or avowedly relinquish their title to a share in the\nbenefits of his death. They close their petitions with the name of\nChrist; but if not chiefly from the effect of habit, or out of decent\nconformity to the established faith, yet surely with something of the\nsame ambiguity of principle which influenced the expiring philosopher,\nwhen he ordered the customary mark of homage to be paid to the god of\nmedicine.\n\nOthers go farther than this; for there are many shades of difference\nbetween those who flatly renounce, and those who cordially embrace the\ndoctrine of Redemption by Christ. This class has a sort of general,\nindeterminate, and ill understood dependence on our blessed Saviour. But\ntheir hopes, so far as they can be distinctly made out (for their views\nalso are very obscure) appear ultimately to bottom on the persuasion\nthat they are now, through Christ, become members of a new dispensation,\nwherein they will be tried by a more lenient rule than that to which\nthey must have been otherwise subject. \"God will not now be extreme to\nmark what is done amiss; but will dispense with the rigorous exactions\nof his law, too strict indeed for such frail creatures as we are to hope\nthat we can fulfil it. Christianity has moderated the requisitions of\nDivine Justice; and all which is now required of us, is thankfully to\ntrust to the merits of Christ for the pardon of our sins, and the\nacceptance of our sincere though imperfect obedience. The frailties and\ninfirmities to which our nature is liable, or to which our situation in\nlife exposes us, will not be severely judged: and as it is practice that\nreally determines the character, we may rest satisfied, that if on the\nwhole our lives be tolerably good, we shall escape with little or no\npunishment, and through Jesus Christ our Lord, shall be finally\npartakers of heavenly felicity.\"\n\nWe cannot dive into the human heart, and therefore should always speak\nwith caution and diffidence, when from external appearances or\ndeclarations we are affirming the existence of any internal principles\nand feelings; especially as we are liable to be misled by the\nambiguities of language, or by the inaccuracy with which others may\nexpress themselves. But it is sometimes not difficult to any one who is\naccustomed, if the phrase may be allowed, to the anatomy of the human\nmind, to discern, that generally speaking, the persons who use the above\nlanguage, rely not so much on the merits of Christ, and on the agency of\nDivine Grace, as on their own power of fulfilling the moderated\nrequisitions of Divine Justice. He will hence therefore discover in them\na disposition rather to extenuate the malignity of their disease, than\nto magnify the excellence of the proffered remedy. He will find them apt\nto palliate in themselves what they cannot fully justify, to enhance the\nmerit of what they believe to be their good qualities and commendable\nactions, to set as it were in an account the good against the bad; and\nif the result be not very unfavourable, they conceive that they shall be\nentitled to claim the benefits of our Saviour's sufferings as a thing of\ncourse. They have little idea, so little, that it might almost be\naffirmed that they have no idea at all, of the importance or difficulty\nof the duty of what the Scripture calls \"submitting ourselves to the\nrighteousness of God;\" or of our proneness rather to justify ourselves\nin his sight, than in the language of imploring penitents to acknowledge\nourselves guilty and helpless sinners. They have never summoned\nthemselves to this entire and unqualified renunciation of their own\nmerits, and their own strength; and therefore they remain strangers to\nthe natural loftiness of the human heart, which such a call would have\nawakened into action, and roused to resistance. ALL THESE THEIR SEVERAL\nERRORS NATURALLY RESULT FROM THE MISTAKEN CONCEPTION ENTERTAINED OF THE\nFUNDAMENTAL PRINCIPLES OF CHRISTIANITY. They consider not that\nChristianity is a scheme for \"justifying _the ungodly_[54],\" by Christ's\ndying for them \"_when yet sinners_[55][56];\" a scheme \"for reconciling\nus to God--_when enemies_;\" and for making the fruits of holiness _the\neffects[57], not the cause_, of our being justified and reconciled:\nthat, in short, it opens freely the door of mercy, to the greatest and\nvilest of penitent sinners; that obeying the blessed impulse of the\ngrace of God, whereby they had been awakened from the sleep of death,\nand moved to seek for pardon, they might enter in, and through the\nregenerating influence of the Holy Spirit might be enabled to bring\nforth the fruits of Righteousness. But they rather conceive of\nChristianity as opening the door of mercy, that those who on the ground\nof their own merits could not have hoped to justify themselves before\nGod, may yet be admitted for Christ's sake, on condition of their having\npreviously satisfied the moderated requisitions of Divine Justice. In\nspeaking to others also of the Gospel scheme, they are apt to talk too\nmuch of terms and performances on our part, on which we become entitled\nto an interest in the sufferings of Christ; instead of stating the\nbenefits of Christ's satisfaction as extended to us freely, \"without\nmoney and without price.\"\n\nTHE _practical_ consequences of these errors are such as might be\nexpected. They tend to prevent that sense which we ought to entertain of\nour own natural misery and helplessness; and that deep feeling of\ngratitude for the merits and intercession of Christ, to which we are\nwholly indebted for our reconciliation to God, and for the will and the\npower, from first to last, to work out our own salvation. They consider\nit too much in the light of a contract between two parties, wherein\neach, independently of the other, has his own distinct condition to\nperform; man--to do his duty; God--to justify and accept for Christ's\nsake: If they fail not in the discharge of their condition, assuredly\nthe condition on God's part will be faithfully fulfilled. Accordingly,\nwe find in fact, that they who represent the Gospel scheme in the manner\nabove described, give evidence of the subject with which their hearts\nare most filled, by their proneness to run into merely moral\ndisquisitions, either not mentioning at all, or at least but cursorily\ntouching on the sufferings and love of their Redeemer; and are little\napt to kindle at their Saviour's name, and like the apostles to be\nbetrayed by their fervor into what may be almost an untimely descant on\nthe riches of his unutterable mercy. In addressing others also whom they\nconceive to be living in habits of sin, and under the wrath of God, they\nrather advise them to amend their ways as a preparation for their coming\nto Christ, than exhort them to throw themselves with deep prostration of\nsoul at the foot of the cross, there to obtain pardon and find grace to\nhelp in time of need.\n\nThe great importance of the subject in question will justify our having\nbeen thus particular. It has arisen from a wish that on a question of\nsuch magnitude, to mistake our meaning should be impossible. But after\nall which has been said, let it also be remembered, that except so far\nas the instruction of others is concerned, the point of importance is,\nthe internal disposition of the mind; _where_ the dependence for pardon,\nand for holiness, is really placed; not what the language is, in which\nmen express themselves. And it is to be hoped that he who searches the\nheart, sees the right dispositions in many who use the mistaken and\ndangerous language to which we have objected.\n\nIf this so generally prevailing error concerning the nature of the\nGospel offer be in any considerable degree just; it will then explain\nthat so generally prevailing languor in the affections towards our\nblessed Saviour which was formerly remarked, and that inadequate\nimpression of the necessity and value of the assistance of the divine\nSpirit. According to the soundest principles of reasoning, it may be\nalso adduced as an additional proof of the correctness of our present\nstatement, that it so exactly falls in with those phaenomena, and so\nnaturally accounts for them. For even admitting that the persons above\nmentioned, particularly the last class, do at the bottom rely on the\natonement of Christ; yet on their scheme, it must necessarily happen,\nthat the object to which they are most accustomed to look, with which\ntheir thoughts are chiefly conversant, from which they most habitually\nderive complacency, is rather their own qualified merit and services,\nthough confessed to be inadequate, than the sufferings and atoning death\nof a crucified Saviour. The affections towards our blessed Lord\ntherefore (according to the theory of the passions formerly laid down)\ncannot be expected to flourish, because they receive not that which was\nshewn to be necessary to their nutriment and growth. If we would love\nhim as affectionately, and rejoice in him as triumphantly as the first\nChristians did; we must learn like them to repose our entire trust in\nhim, and to adopt the language of the apostle, \"God forbid that I should\nglory, save in the cross of our Lord Jesus Christ[58]\"--\"Who of God is\nmade unto us wisdom and righteousness, and sanctification, and\nredemption[59].\"\n\nDoubtless there have been too many who, to their eternal ruin, have\nabused the doctrine of Salvation by Grace; and have vainly trusted in\nChrist for pardon and acceptance, when by their vicious lives they have\nplainly proved the groundlessness of their pretensions. The tree is to\nbe known by its fruits; and there is too much reason to fear that there\nis no principle of faith, when it does not decidedly evince itself by\nthe fruits of holiness. Dreadful indeed will be the doom, above that of\nall others, of those loose professors of Christianity, to whom at the\nlast day our blessed Saviour will address those words, \"I never knew\nyou; depart from me, all ye that work iniquity.\" But the danger of error\non this side ought not to render us insensible to the opposite error; an\nerror against which in these days it seems particularly necessary to\nguard. It is far from the intention of the writer of this work to enter\ninto the niceties of controversy. But surely without danger of being\nthought to violate this design, he may be permitted to contend, that\nthey who in the main believe the doctrines of the church of England, are\nbound to allow that our dependence on our blessed Saviour, as alone the\nmeritorious cause of our acceptance with God, and as the means of all\nits blessed fruits and glorious consequences, must be not merely formal\nand nominal, but real and substantial: not vague, qualified, and\npartial, but direct, cordial, and entire. \"Repentance towards God, and\nfaith towards our Lord Jesus Christ,\" was the sum of the apostolical\ninstructions. It is not an occasional invocation of the name, or a\ntransient recognition of the authority of Christ, that fills up the\nmeasure of the terms, _believing in Jesus_. This we shall find no such\neasy task; and if we trust that we do believe, we should all perhaps do\nwell to cry out in the words of an imploring suppliant (he supplicated\nnot in vain) \"Lord help thou our unbelief.\" We must be deeply conscious\nof our guilt and misery, heartily repenting of our sins, and firmly\nresolving to forsake them: and thus penitently \"fleeing for refuge to\nthe hope set before us,\" we must found altogether on the merit of the\ncrucified Redeemer our hopes of escape from their deserved punishment,\nand of deliverance from their enslaving power. This must be our first,\nour last, our only plea. We are to surrender ourselves up to him to \"be\nwashed in his blood[60],\" to be sanctified by his Spirit, resolving to\nreceive him for our Lord and Master, to learn in his school, to obey all\nhis commandments.\n\nIt may perhaps be not unnecessary, after having treated so largely on\nthis important topic, to add a few words in order to obviate a charge\nwhich may be urged against us, that we are insisting on nice and\nabstruse distinctions in what is a matter of general concern; and this\ntoo in a system, which on its original promulgation was declared to be\npeculiarly intended for the simple and poor. It will be abundantly\nevident however on a little reflection, and experience fully proves the\nposition, that what has been required is not the perception of a subtile\ndistinction, but a state and condition of heart. To the former, the poor\nand the ignorant must be indeed confessed unequal; but they are far less\nindisposed than the great and the learned, to bow down to that\n\"preaching of the cross which is to them that perish foolishness, but\nunto them that are saved the power of God, and the wisdom of God.\" The\npoor are not liable to be puffed up by the intoxicating fumes of\nambition and worldly grandeur. They are less likely to be kept from\nentering into the strait and narrow way, and when they have entered to\nbe drawn back again or to be retarded in their progress, by the cares or\nthe pleasures of life. They may express themselves ill; but their views\nmay be simple, and their hearts humble, penitent, and sincere. It is as\nin other cases; the vulgar are the subjects of phaenomena, the learned\nexplain them: the former know nothing of the theory of vision or of\nsentiment; but this ignorance hinders not that they see and think, and\nthough unable to discourse elaborately on the passions, they can feel\nwarmly for their children, their friends, their country.\n\nAfter this digression, if that be indeed a digression which by removing\na formidable objection renders the truth of the positions we wish to\nestablish more clear and less questionable, we may now resume the thread\nof our argument. Still intreating therefore the attention of those, who\nhave not been used to think much of the necessity of this undivided,\nand, if it may be so termed, unadulterated reliance, for which we have\nbeen contending; we would still more particularly address ourselves to\nothers who are disposed to believe that though, in some obscure and\nvague sense, the death of Christ as the satisfaction for our sins, and\nfor the purchase of our future happiness, and the sanctifying influence\nof the Holy Spirit, are to be admitted as fundamental articles of our\ncreed, yet that these are doctrines so much above us, that they are not\nobjects suited to our capacities; and that, turning our eyes therefore\nfrom these difficult speculations, we should fix them on the practical\nand moral precepts of the Gospel. \"These it most concerns us to know;\nthese therefore let us study. Such is the frailty of our nature, such\nthe strength and number of our temptations to evil, that in reducing the\nGospel morality to practice we shall find full employment: and by\nattending to these moral precepts, rather than to those high mysterious\ndoctrines which you are pressing on us, we shall best prepare to appear\nbefore God on that tremendous day, when 'He shall judge every man\naccording to his WORKS.'\"\n\n    \"Vain wisdom all, and false philosophy!\"\n\nIt will at once destroy this flimsy web, to reply in the words of our\nblessed Saviour, and of his beloved Disciple--\"This is the _work_ of\nGod, that ye _believe_ in him whom he hath sent[61].\" \"This is his\n_commandment_, that we should _believe_ on the name of his Son Jesus\nChrist[62].\" In truth, if we consider but for a moment the opinions\n(they scarcely deserve the name of system) of men who argue thus, we\nmust be conscious of their absurdity. This may be not inconsistently the\nlanguage of the modern Unitarian; but surely it is in the highest degree\nunreasonable to admit into our scheme all the grand peculiarities of\nChristianity, and having admitted, to neglect and think no more of them!\n\"Wherefore\" (might the Socinian say) \"Wherefore all this costly and\ncomplicated machinery? It is like the Tychonic astronomy, encumbered and\nself-convicted by its own complicated relations and useless\nperplexities. It is so little like the simplicity of nature, it is so\nunworthy of the divine hand, that it even offends against those rules of\npropriety which we require to be observed in the imperfect compositions\nof the human intellect[63].\"\n\nWell may the Socinian assume this lofty tone, with those whom we are now\naddressing. If these be indeed the doctrines of Revelation, common sense\nsuggests to us that from their nature and their magnitude, they deserve\nour most serious regard. It is the very theology of Epicurus to allow\nthe existence of these \"heavenly things,\" but to deny their connection\nwith human concerns, and their influence on human actions. Besides the\nunreasonableness of this conduct, we might strongly urge also in this\nconnection the prophaneness of thus treating as matters of subordinate\nconsideration those parts of the system of Christianity, which are so\nstrongly impressed on our reverence by the dignity of the person to whom\nthey relate. This very argument is indeed repeatedly and pointedly\npressed by the sacred writers[64].\n\nNor is the prophane irreverence of this conduct more striking than its\ningratitude. When from reading that our Saviour was \"the brightness of\nhis Father's glory, and the express image of his person, upholding all\nthings by the word of his power,\" we go on to consider the purpose for\nwhich he came on earth, and all that he did and suffered for us; surely\nif we have a spark of ingenuousness left within us, we shall condemn\nourselves as guilty of the blackest ingratitude, in rarely noticing, or\ncoldly turning away, on whatever shallow pretences, from the\ncontemplation of these miracles of mercy. For those baser minds however\non which fear alone can operate, that motive is superadded: and we are\nplainly forewarned, both directly and indirectly, by the example of the\nJewish nation, that God will not hold them guiltless who are thus\nunmindful of his most signal acts of condescension and kindness. But as\nthis is a question of pure Revelation, reasonings from probability may\nnot be deemed decisive. To Revelation therefore we must appeal; and as\nit might be to trespass on the reader's patience fully to discuss this\nmost important subject, we must refer him to the sacred Writings\nthemselves for complete satisfaction. We would earnestly recommend it to\nhim to weigh with the utmost seriousness those passages of Scripture\nwherein the peculiar doctrines of Christianity are expressly mentioned;\nand farther, to attend with due regard to the illustration and\nconfirmation, which the conclusions resulting from those passages\nreceive incidentally from the word of God. They who maintain the opinion\nwhich we are combating, will hereby become convinced that their's is\nindeed an _unscriptural_ Religion; and will learn instead of turning off\ntheir eyes from the grand peculiarities of Christianity, to keep these\never in view, as the pregnant principles whence all the rest must derive\ntheir origin, and receive their best support[65].\n\nLet us then each for himself solemnly ask ourselves, whether _we_ have\nfled for refuge to the appointed hope? And whether we are habitually\nlooking to it, as to the only source of consolation? \"Other foundation\ncan no man lay:\" there is no other ground of dependence, no other plea\nfor pardon; but _here_ there _is_ hope, even to the uttermost. Let us\nlabour then to affect our hearts with a deep conviction of our need of a\nRedeemer, and of the value of his offered mediation. Let us fall down\nhumbly before the throne of God, imploring pity and pardon in the name\nof the Son of his love. Let us beseech him to give us a true spirit of\nrepentance, and of hearty undivided faith in the Lord Jesus. Let us not\nbe satisfied till the cordiality of our belief be confirmed to us by\nthat character of the Apostle, \"that to as many as believe Christ is\nprecious;\" and let us strive to increase daily in _love_ towards our\nblessed Saviour; and pray earnestly that \"we may be filled with _Joy_\nand _Peace_ in believing, that we may abound in _Hope_ through the power\nof the Holy Ghost.\" Let us diligently put in practice the directions\nformerly given for cherishing and cultivating the principle of the Love\nof Christ. With this view let us labour assiduously to increase in\nknowledge, that ours may be a deeply rooted and rational affection. By\nfrequent meditation on the incidents of our Saviour's life, and still\nmore on the astonishing circumstances of his death; by often calling to\nmind the state from which he proposes to rescue us, and the glories of\nhis heavenly kingdom; by continual intercourse with him of prayer and\npraise, of dependence and confidence in dangers, of hope and joy in our\nbrighter hours, let us endeavour to keep him constantly present to our\nminds, and to render all our conceptions of him more distinct, lively,\nand intelligent. The title of Christian is a reproach to us, if we\nestrange ourselves from Him after whom we are denominated. The name of\nJesus is not to be to _us_ like the Allah of the Mahometans, a talisman\nor an amulet to be worn on the arm, as an external badge merely and\nsymbol of our profession, and to preserve us from evil by some\nmysterious and unintelligible potency; but it is to be engraven deeply\non the heart, there written by the finger of God himself in everlasting\ncharacters. It is our title known and understood to present peace and\nfuture glory. The assurance which it conveys of a bright reversion, will\nlighten the burthens, and alleviate the sorrows of life; and in some\nhappier moments, it will impart to us somewhat of that fulness of joy\nwhich is at God's right hand, enabling us to join even here in the\nheavenly Hosannah, \"Worthy is the Lamb that was slain, to receive power,\nand riches, and wisdom, and strength, and honour, and glory, and\nblessing[66].\" \"Blessing, and honour, and glory, and power, be unto him\nthat sitteth upon the throne, and unto the Lamb for ever and ever[67].\"\n\n\n\n\nCHAPTER IV.\n\n_On the prevailing inadequate Conceptions concerning the Nature and the\nStrictness of_ PRACTICAL _Christianity._\n\n\nSECT. I.\n\nOne part of this title may perhaps on the first view excite some\nsurprise in any one, who may have drawn a hasty inference from the\ncharges conveyed by the two preceding chapters. Such an one might be\ndisposed to expect, that they who have very low conceptions of the\ncorruption of human nature, would be proportionably less indulgent to\nhuman frailty; and that they who lay little stress on Christ's\nsatisfaction for sin, or on the operations of the Holy Spirit, would be\nmore high and rigid in their demands of diligent endeavours after\nuniversal holiness; since their scheme implies that we must depend\nchiefly on our own exertions and performances for our acceptance with\nGod.\n\nBut any such expectations as these would be greatly disappointed. There\nis in fact a region of truth, and a region of errors. They who hold the\nfundamental doctrines of Scripture in their due force, hold also in its\ndue degree of purity the practical system which Scripture inculcates.\nBut they who explain away the former, soften down the latter also, and\nreduce it to the level of their own defective scheme. It is not from any\nconfidence in the superior amount of their own performances, or in the\ngreater vigour of their own exertions, that they reconcile themselves to\ntheir low views of the satisfaction of Christ, and of the influence of\nthe Spirit; but it should rather seem their plan so to depress the\nrequired standard of practice, that no man need fall short of it, that\nno superior aid can be wanted for enabling us to attain to it. It\nhappens however with respect to their simple method of morality, as in\nthe case of the short ways to knowledge, of which some vain pretenders\nhave vaunted themselves to be possessed: despising the beaten track in\nwhich more sober and humble spirits have been content to tread, they\nhave indignantly struck into new and untried paths; but these have\nfailed of conducting them to the right object, and have issued only in\nignorance and conceit.\n\nIt seems in our days to be the commonly received opinion, that provided\na man admit in general terms the truth of Christianity, though he know\nnot or consider not much concerning the particulars of the system; and\nif he be not habitually guilty of any of the grosser vices against his\nfellow creatures, we have no great reason to be dissatisfied with him,\nor to question the validity of his claim to the name and consequent\nprivileges of a Christian. The title implies no more than a sort of\nformal, general assent to Christianity in the gross, and a degree of\nmorality in practice, but little if at all superior to that for which we\nlook in a good Deist, Mussulman, or Hindoo.\n\nIf any one be disposed to deny that this is a fair representation of the\nreligion of the bulk of the Christian world, he might be asked, whether\nif it were proved to them beyond dispute that Christianity is a mere\nforgery, would this occasion any great change in their conduct or habits\nof mind? Would any alteration be made in consequence of this discovery,\nexcept in a few of their speculative opinions, which, when distinct from\npractice, it is a part of their own system, as has been before remarked,\nto think of little consequence, and in their attendance on public\nworship, which however (knowing the good effects of religion upon the\nlower orders of the people) they might still think it better to attend\noccasionally for example's sake? Would not their regard for their\ncharacter, their health, their domestic and social comforts, still\ncontinue to restrain them from vicious excesses, and to prompt them to\npersist in the discharge, according to their present measure, of the\nvarious duties of their stations? Would they find themselves\ndispossessed of what had been to them hitherto the repository of counsel\nand instruction, the rule of their conduct, their habitual source of\npeace, and hope, and consolation?\n\nIt were needless to put these questions. They are answered in fact\nalready by the lives of many known unbelievers, between whom and these\nprofessed Christians, even the familiar associates of both, though men\nof discernment and observation, would discover little difference either\nin conduct or temper of mind. How little then does Christianity deserve\nthat title to novelty and superiority which has been almost universally\nadmitted; that pre-eminence, as a practical code, over all other systems\nof ethics! How unmerited are the praises which have been lavished upon\nit by its friends; praises, in which even its enemies (not in general\ndisposed to make concessions in its favour) have so often been unwarily\ndrawn in to acquiesce!\n\nWas it then for this, that the Son of God condescended to become our\ninstructor and our pattern, leaving us an example that we might tread in\nhis steps? Was it for this that the apostles of Christ voluntarily\nsubmitted to hunger and nakedness and pain, and ignominy and death, when\nforewarned too by their Master that such would be their treatment? That,\nafter all, their disciples should attain to no higher a strain of virtue\nthan those who rejecting their Divine authority, should still adhere to\nthe old philosophy?\n\nBut it may perhaps be objected that we are forgetting an observation\nwhich we ourselves have made, that Christianity has raised the general\nstandard of morals; to which therefore Infidelity herself now finds it\nprudent to conform, availing herself of the pure morality of\nChristianity, and sometimes wishing to usurp to herself the credit of\nit, while she stigmatizes the authors with the epithets of ignorant\ndupes or designing impostors!\n\nBut let it then be asked, are the motives of Christianity so little\nnecessary to the practice of it, its principles to its conclusions, that\nthe one may be spared and yet the other remain in undiminished force?\nStill then, its _Doctrines_ are no more than a barren and inapplicable\nor at least an unnecessary theory, the place of which, it may perhaps be\nadded, would be well supplied by a more simple and less costly scheme.\n\nBut can it be? Is Christianity then reduced to a mere creed? Is its\npractical influence bounded within a few external plausibilities? Does\nits essence consist only in a few speculative opinions, and a few\nuseless and unprofitable tenets? And can this be the ground of that\nportentous distinction, which is so unequivocally made by the Evangelist\nbetween those who accept, and those who reject the Gospel: \"He that\nbelieveth on the Son, hath everlasting life: and he that believeth not\nthe Son, shall not see life: but the wrath of God abideth on him?\" This\nwere to run into the very error which the bulk of professed Christians\nwould be most forward to condemn, of making an unproductive faith the\nrule of God's future judgment, and the ground of an eternal separation.\nThus not unlike the rival circumnavigators from Spain and Portugal, who\nsetting out in contrary directions, found themselves in company at the\nvery time they thought themselves farthest from each other; so the bulk\nof professed Christians arrive, though by a different course, almost at\nthe very same point, and occupy nearly the same station as a set of\nenthusiasts, who also rest upon a barren faith, to whom on the first\nview they might be thought the most nearly opposite, and whose tenets\nthey with reason profess to hold in peculiar detestation. By what\npernicious courtesy of language is it, that this wretched system has\nbeen flattered with the name of Christianity.\n\nThe morality of the Gospel is not so slight a fabric. Christianity\nthroughout the whole extent exhibits proofs of its Divine original, and\nits practical precepts are no less pure than its doctrines are sublime.\nCan the compass of language furnish injunctions stricter in their\nmeasure or larger in their comprehension, than those with which the word\nof God abounds; \"_Whatsoever_ ye do in _word_ or _deed_, do _all_ in the\nname of the Lord Jesus;\"--\"Be _ye_ holy, _for God is holy_:\"--\"Be ye\n_perfect_ as your Father which is in Heaven is _perfect_?\" We are\ncommanded to _perfect_ holiness, to go on unto _perfection_.\n\nSuch are the Scripture admonitions; and surely they to whom such\nadmonitions are addressed, may not safely acquiesce in low attainments:\na conclusion to which also we are led by the force of the expressions by\nwhich Christians are characterized in Scripture, and by the radical and\nthorough change, which is represented as taking place in any man on his\nbecoming a real Christian. \"Every one,\" it is said, \"that hath this\nhope, purifieth himself even as God is pure:\" true Christians are said\nto be \"partakers of the Divine nature;\"--\"to be created anew in the\nimage of God;\"--\"to be temples of the Holy Ghost;\" the effects of which\nmust appear \"in _all_ goodness and righteousness and truth.\"\n\nGreat as was the progress which the apostle Paul had made in all virtue,\nhe declares of himself that _he_ still presses forward, \"forgetting the\nthings which are behind, and reaching forth unto the things which are\nbefore.\" He prays for his beloved disciples, \"that they may be _filled_\nwith _all_ the fulness of God;\" that they may be _filled_ \"with the\nfruits of righteousness:\" \"that they might walk worthy of the Lord unto\n_all_ pleasing, being fruitful in _every_ good work.\" Nor is it a less\npregnant and comprehensive petition, which, from our blessed Saviour's\ninserting it in that form of prayer which he has given as a model for\nour imitation, we may infer ought to be the habitual sentiment of our\nhearts; \"Thy will be done in Earth _as it is in Heaven_.\"\n\nThese few extracts from the word of God will serve abundantly to\nvindicate the _strictness_ of the Christian morality: but this point\nwill however be still more fully established, when we proceed to\ninvestigate the _nature_, _essence_, and _governing principles_ of the\nChristian character.\n\nIt is the grand essential practical characteristic of true Christians,\nthat relying on the promises to repenting sinners of acceptance through\nthe Redeemer, they have renounced and abjured all other masters, and\nhave cordially and unreservedly devoted themselves to God. This is\nindeed the very figure which baptism daily represents to us: like the\nfather of Hannibal, we there bring our infant to the altar, we\nconsecrate him to the service of _his proper owner_, and vow _in his\nname_ eternal hostilities against all the enemies of his salvation.\nAfter the same manner Christians are become the sworn enemies of sin;\nthey will henceforth hold no parley with it, they will allow it in no\nshape, they will admit it to no composition; the war which they have\ndenounced against it, is cordial, universal, irreconcilable.\n\nBut this not all--It is now their determined purpose to yield themselves\nwithout reserve to the reasonable service of their rightful Sovereign.\n\"They are not their own:\"--their bodily and mental faculties, their\nnatural and acquired endowments, their substance, their authority, their\ntime, their influence; all these, they consider as belonging to them,\nnot for their own gratification, but as so many instruments to be\nconsecrated to the honour and employed in the service of God. This must\nbe the master principle to which every other must be subordinate.\nWhatever may have been hitherto their ruling passion; whatever hitherto\ntheir leading pursuit; whether sensual, or intellectual, of science, of\ntaste, of fancy, or of feeling, it must now possess but a secondary\nplace; or rather (to speak more correctly) it must exist only at the\npleasure, and be put altogether under the controul and direction, of its\ntrue and legitimate superior.\n\nThus it is the prerogative of Christianity \"to bring into captivity\n_every thought_ to the obedience of Christ.\" They who really feel its\npower, are resolved (in the language of Scripture) \"to live no longer to\nthemselves, but to him that died for them;\" they know indeed their own\ninfirmities; they know, that the way on which they have entered is\nstrait and difficult, but they know too the encouraging assurance,\n\"They who wait on the Lord shall renew their strength;\" and relying on\nthis animating declaration, they deliberately purpose that, so far as\nthey may be able, the grand governing maxim of their future lives shall\nbe, \"_to do all to the glory of God_.\"\n\nBehold here the seminal principle, which contains within it, as in an\nembryo state, the rudiments of all true virtue; which, striking deep its\nroots, though feeble perhaps and lowly in its beginnings, silently\nprogressive; and almost insensibly maturing, yet will shortly, even in\nthe bleak and churlish temperature of this world, lift up its head and\nspread abroad its branches, bearing abundant fruits; precious fruits of\nrefreshment and consolation, of which the boasted products of philosophy\nare but sickly imitations, void of fragrance and of flavour. But,\n\n    Igneus est ollis vigor & _coelestis_ origo.\n\nAt length it shall be transplanted into its native region, and enjoy a\nmore genial climate, and a kindlier soil; and, bursting forth into full\nluxuriance, with unfading beauty and unexhausted odours, shall flourish\nfor ever in the paradise of God.\n\nBut while the servants of Christ continue in this life, glorious as is\nthe issue of their labours, they receive but too many humiliating\nmemorials of their remaining imperfections, and they daily find reason\nto confess, that they cannot do the things that they would. Their\n_determination_, however, is still unshaken, and it is the fixed desire\nof their hearts to improve in _all holiness_--and this, let it be\nobserved, on many accounts. Various passions concur to push them\nforward; they are urged on by the dread of failure, in this arduous but\nnecessary work; they trust not, where their all is at stake, to lively\nemotions, or to internal impressions however warm; the example of Christ\nis their pattern, the word of God is their rule; there they read, that\n\"without holiness no man shall see the Lord.\" It is the description of\nreal Christians, that \"they are gradually changed into the image of\ntheir Divine Master;\" and they dare not allow themselves to believe\ntheir title sure, except so far as they can discern in themselves the\ngrowing traces of this blessed resemblance.\n\nIt is not merely however the fear of misery, and the desire of\nhappiness, by which they are actuated in their endeavours to excel in\nall holiness; they love it for its own sake: nor is it _solely_ by the\nsense of self-interest (this, though often unreasonably condemned, is\nbut it must be confessed a principle of an inferior order) that they are\ninfluenced in their determination to obey the will, and to cultivate the\nfavour of God. This determination has its foundations indeed in a deep\nand humiliating sense of his exalted Majesty and infinite power, and of\ntheir own extreme inferiority and littleness, attended with a settled\nconviction of its being their duty as his creatures, to submit in all\nthings to the will of their great Creator. But these awful impressions\nare relieved and ennobled by an admiring sense of the infinite\nperfections and infinite amiableness of the Divine Character; animated\nby a confiding though humble hope of his fatherly kindness and\nprotection; and quickened by the grateful recollection of immense and\ncontinually increasing obligations. This is the Christian love of God! A\nlove compounded of admiration, of preference, of hope, of trust, of\njoy; chastised by reverential awe, and wakeful with continual gratitude.\n\nI would here express myself with caution, lest I should inadvertently\nwound the heart of some weak but sincere believer. The elementary\nprinciples which have been above enumerated, may exist in various\ndegrees and proportions. A difference in natural disposition, in the\ncircumstances of the past life, and in numberless other particulars, may\noccasion a great difference in the predominant tempers of different\nChristians. In one the love, in another the fear of God may have the\nascendency; trust in one, and in another gratitude; but in greater or\nless degrees, a cordial complacency in the sovereignty, an exalted sense\nof the perfections, a grateful impression of the goodness, and a humble\nhope of the favour of the Divine Being, are common to them\nall.--Common--the determination to devote themselves without exceptions,\nto the service and glory of God.--Common--the desire of holiness and of\ncontinual progress towards perfection.--Common--an abasing consciousness\nof their own unworthiness, and of their many remaining infirmities,\nwhich interpose so often to corrupt the simplicity of their intentions,\nto thwart the execution of their purer purposes, and frustrate the\nresolutions of their better hours.\n\nBut some perhaps, who will not directly and in the gross oppose the\nconclusions for which we have been contending, may endeavour to elude\nthem. It may be urged, that to represent them as of general application,\nis going much too far; and however true in the case of some individuals\nof a higher order, it may be asserted they are not applicable to\nordinary Christians; from these so much will not surely be expected; and\nhere perhaps there may be a secret reference to that supposed\nmitigation of the requisitions of the divine Law under the Christian\ndispensation, which was formerly noticed. This is so important a point\nthat it ought not to be passed over: let us call in the authority of\nScripture; at the same time, not to tire the patience of our readers,\nbut a few passages shall be cited, and we must refer to the word of God\nitself those who wish for fuller satisfaction. The difficulty here is\nnot to find proofs, but to select with discretion from the multitude\nwhich pour in upon us. Here also, as in former instances, the positive\ninjunctions of Scripture are confirmed and illustrated by various\nconsiderations and inferences, suggested by other parts of the sacred\nWritings, all tending to the same infallible conclusion.\n\nIn the first place, the precepts are expressed in the broadest and most\ngeneral terms; there is no hint given, that any persons are at liberty\nto conceive themselves exempted from the obligation of them; and in any\nwho are disposed to urge such a plea of exemption, it may well excite\nthe most serious apprehension to consider how the plea would be received\nby an earthly tribunal: no weak argument this to any who are acquainted\nwith the Scriptures, and who know how often God is there represented as\nreasoning with mankind on the principles, which they have established\nfor their dealings with each other.\n\nBut in the next place the precepts in question contain within themselves\nabundant proofs of their _universal_ application, inasmuch as they are\ngrounded on circumstances and relations common to _all_ Christians, and\nof the benefits of which, even our Objectors themselves (though they\nwould evade the practical deductions from them) would not be willing to\nrelinquish their share. Christians \"are not their own,\" because \"_they\nare bought with a price_;\" they are not \"to live unto themselves, but\n_to him that died for them_;\" they are commanded to do the most\ndifficult duties, \"that they may be the children of their Father which\nis in heaven;\" and \"except a man _be born again of the Spirit_\" (thus\nagain becoming one of the sons of God) \"_he cannot enter into the\nkingdom of heaven_.\" It is \"_because they are sons_,\" that God has given\nthem what in Scripture language is styled _the Spirit of adoption_. It\nis only of \"as many _as are led by the Spirit of God_,\" that it is\ndeclared that \"they are the sons of God;\" and we are expressly warned\n(in order as it were to prevent any such loose profession of\nChristianity as that which we are here combating) \"_If any man_ have not\nthe Spirit of Christ, _he is none of his_.\" In short, Christians in\ngeneral are every where denominated _the servants and the children_ of\nGod, and are required to serve him with that submissive obedience, and\nthat affectionate promptitude of duty, which belong to those endearing\nrelations.\n\nEstimate next, the force of that well known passage--\"Thou shalt love\nthe Lord thy God with _all_ thy heart, and with _all_ thy mind, and with\n_all_ thy soul, and with _all_ thy strength!\" The injunction is\nmultiplied on us, as it were, to silence the sophistry of the caviller,\nand to fix the most inconsiderate mind. And though, for the sake of\nargument, we should concede for the present, that, under _the\nqualifications formerly suggested_, an _ardent_ and _vigorous_ affection\nwere not indispensably required of us; yet surely if the words have any\nmeaning at all, the least which can be intended by them is that settled\npredominant esteem and cordial preference for which we are now\ncontending. The conclusion which this passage forces on us, is\nstrikingly confirmed by other parts of Scripture, wherein the love of\nGod is positively commended to the _whole_ of a Christian church[68]; or\nwherein the want of it[69], or wherein its not being the chief and\nruling affection, is charged on persons professing themselves\nChristians, as being sufficient to disprove their claim to that\nappellation, or as being equivalent to denying it[70]. Let not therefore\nany deceive themselves by imagining, that only an absolute unqualified\nrenunciation of the desire of the favour of God is _here_ condemned. God\nwill not accept of a _divided_ affection; a _single_ heart, and a\n_single_ eye are in express terms declared to be indispensably required\nof us. We are ordered, under the figure of amassing heavenly treasure,\nto make the favour and service of God our _chief_ pursuit, for this very\nreason, because \"_where our treasure is, there will our hearts be\nalso_.\" It is on this principle that in speaking of particular vices,\nsuch phrases are often used in Scripture, as suggest that their\ncriminality mainly consists in drawing away the HEART from Him who is\nthe just object of its preference; and that sins, which we might think\nvery different in criminality, are classed together, because they all\nagree in this grand character. Nor is this preference asserted only over\naffections which are vicious in themselves, and to which therefore\nChristianity might well be supposed hostile; but over those also which\nin their just measure are not only lawful, but even most strongly\nenjoined on us. \"He that loveth father and mother more than me,\" says\nour blessed Saviour, \"is not worthy of me;\" \"and he that loveth son or\ndaughter more than me, is not worthy of me[71].\" The spirit of these\ninjunctions harmonizes with many commendations in Scripture of zeal for\nthe honour of God; as well as with that strong expression of disgust and\nabhorrence with which the lukewarm, those that are neither cold nor hot,\nare spoken of as being more loathsome and offensive than even open and\navowed enemies.\n\nAnother class of instances tending to the same point is furnished by\nthose many passages of Scripture, wherein the promoting of _the glory_\nof God is commanded as our supreme and universal aim, and wherein the\nhonour due unto _Him_ is declared to be that in which He will allow no\ncompetitor to participate. On this head indeed the Holy Scriptures are,\nif possible, more peremptory than on the former; and at the same time so\nfull as to render particular citations unnecessary, in the case of any\none who has ever so little acquaintance with the word of God.\n\nTo put the same thing therefore in another light. All who have read the\nScriptures must confess that idolatry is the crime against which God's\nhighest resentment is expressed, and his severest punishment denounced.\nBut let us not deceive ourselves. It is not in bowing the knee to idols\nthat idolatry consists, so much as in the internal homage of the heart;\nas in the feeling towards them of any of that supreme love, or\nreverence, or gratitude, which God reserves to himself as his own\nexclusive prerogative. On the same principle, whatever else draws off\nthe heart from him, engrosses our prime regard, and holds the chief\nplace in our esteem and affections, _that_, in the estimation of reason,\nis no less an idol to us, than an image of wood or stone would be;\nbefore which we should fall down and worship. Think not this a strained\nanalogy; it is the very language and argument of inspiration. The\nservant of God is commanded not to set up his idol in his _Heart_; and\nsensuality and covetousness are repeatedly termed _Idolatry_. The same\nGod who declares--\"My glory will I not give to another, neither my\npraise _to graven images_,\" declares also--\"Let not the wise man glory\nin his wisdom, neither let the mighty man _glory_ in his might; let not\nthe rich man _glory_ in his riches[72].\" \"No flesh may _glory_ in his\npresence;\" \"he that _glorieth_, let him glory in the Lord.\" The sudden\nvengeance by which the vain-glorious ostentation of Herod was punished,\nwhen, acquiescing in the servile adulation of an admiring multitude, \"he\ngave not God the _glory_,\" is a dreadful comment on these injunctions.\n\nThese awful declarations, it is to be feared, are little regarded. Let\nthe Great, and the Wise, and the Learned, and the Successful lay them\nseriously to heart, and labour habitually to consider their superiority,\nwhether derived from nature, or study, or fortune, as the unmerited\nbounty of God. This reflection will naturally tend to produce a\ndisposition, instead of that proud self complacency so apt to grow upon\nthe human heart, in all respects opposite to it; a disposition\nhonourable to God, and useful to man, a temper composed of reverence,\nhumility, and gratitude, and delighting to be engaged in the praises,\nand employed in the benevolent service of the universal Benefactor.\n\nBut, to return to our subject, it only remains to be remarked, that here\nas in the former instances, the characters of the righteous and of the\nwicked, as delineated in Scripture, exactly correspond with the\nrepresentations which have been given of the Scripture injunctions.\n\nThe necessity of this cordial unreserved devotedness to the glory and\nservice of God, as being indispensable to the character of the true\nChristian, has been insisted on at the greater length, not only on\naccount of its own extreme importance, but also because it appears to be\na duty too generally overlooked. Once well established, it will serve as\na fundamental principle both for the government of the heart and\nregulation of the conduct; and will prove eminently useful in the\ndecision of many practical cases, which it might be difficult to bring\nunder the undisputed operation of any subordinate or appropriate rule.\n\n\nSECT. II.\n\nAnd now, having endeavoured to establish the strictness, and to\nascertain the essential character of true practical Christianity, let us\ninvestigate a little more in detail the practical system of the bulk of\nprofessed Christians among ourselves[73].\n\nIt was formerly remarked, that the whole subject of Religion was often\nviewed from such a distance as to be seen only in the gross. We now, it\nis to be feared, shall find too much cause for believing that they who\napproach a little nearer, and do discover in Christianity somewhat of a\ndistinct form, yet come not close enough to discern her peculiar\nlineaments and conformation. The writer must not be understood to mean\nthat the several misconceptions, which he shall have occasion to point\nout, will be generally found to exist with any thing like precision,\nmuch less that they are regularly digested into a system; nor will it be\nexpected they all should meet in the same person, nor that they will not\nbe found in different people, and under different circumstances,\nvariously blended, combined, and modified. It will be enough if we\nsucceed in tracing out great and general outlines. The human countenance\nmay be well described by its general characters, though infinitely\nvaried by the peculiarities which belong to different individuals, and\noften by such shades and minutenesses of difference, as though\nabundantly obvious to our perceptions, it would exceed the power of\ndefinition to discriminate, or even of language to express.\n\nA very erroneous notion appears to prevail concerning the true nature of\nReligion. Religion, agreeably to what has been already stated, (the\nimportance of the subject will excuse repetition) may be considered as\nthe implantation of a vigorous and active principle; it is seated in\nthe heart, where its authority is recognized as supreme, whence by\ndegrees it expels whatever is opposed to it, and where it gradually\nbrings all the affections and desires under its complete controul and\nregulation.\n\nBut though the heart be its special residence, it may be said to possess\nin a degree the ubiquity of its Divine Author. Every endeavour and\npursuit must acknowledge its presence; and whatever does not, or will\nnot, or cannot receive its sacred stamp, is to be condemned as\ninherently defective, and is to be at once abstained from or abandoned.\nIt is like the principle of vitality, which, animating and informing\nevery part, lives throughout the whole of the human body, and\ncommunicates its kindly influence to the smallest and remotest fibres of\nthe frame. But the notion of Religion entertained by many among us seems\naltogether different. They begin indeed, in submission to her clear\nprohibitions, by fencing off from the field of human action, a certain\ndistrict, which, though it in many parts bear fruits on which they cast\na longing eye, they cannot but confess to be forbidden ground. They next\nassign to Religion a portion, larger or smaller according to whatever\nmay be their circumstances and views, in which however she is to possess\nmerely a qualified jurisdiction, and having so done, they conceive that\nwithout let or hindrance they have a right to range at will over the\nspacious remainder. Religion can claim only a stated proportion of their\nthoughts, and time, and fortune, and influence; and of these, or perhaps\nof any of them, if they make her any thing of a liberal allowance, she\nmay well be satisfied: the rest is now their own to do what they will\nwith; they have paid their tythes, say rather their composition, the\ndemands of the Church are satisfied, and they may surely be permitted to\nenjoy what she has left without molestation or interference.\n\nIt is scarcely possible to state too strongly the mischief which results\nfrom this fundamental error. At the same time its consequences are so\nnatural and obvious, that one would think it scarcely possible not to\nforesee that they must infallibly follow. The greatest part of human\nactions is considered as indifferent. If men are not chargeable with\nactual vices, and are decent in the discharge of their religious duties;\nif they do not stray into the forbidden ground, if they respect the\nrights of the conceded allotment, what more can be expected from them?\nInstead of keeping at a distance from _all sin_, in which alone consists\nour safety, they will be apt not to care how near they approach what\nthey conceive to be the boundary line; if they have not actually passed\nit, there is no harm done, it is no trespass. Thus the free and active\nspirit of Religion is \"cribbed and hemmed in;\" she is checked in her\ndisposition to expand her territory, and enlarge the circle of her\ninfluence. She must keep to her prescribed confines, and every attempt\nto extend them will be resisted as an encroachment.\n\nBut this is not all. Since whatever can be gained from her allotment, or\nwhatever can be taken in from the forbidden ground, will be so much of\naddition to that land of liberty, where men may roam at large, free from\nrestraint or molestation, they will of course be constantly, and almost\ninsensibly, straitening and pressing upon the limits of the religious\nallotment on the one hand; and on the other, will be removing back a\nlittle farther and farther the fence which abridges them on the side of\nthe forbidden ground. If Religion attempt for a time to defend her\nfrontier, she by degrees gives way. The space she occupies diminishes\ntill it be scarcely discernible; whilst, her spirit extinguished, and\nher force destroyed, she is little more than the nominal possessor even\nof the contracted limits to which she has been avowedly reduced.\n\nThis it is to be feared is but too faithful a representation of the\ngeneral state of things among ourselves. The promotion of the glory of\nGod, and the possession of his favour, are no longer recognized as the\nobjects of our highest regard, and most strenuous endeavours; as\nfurnishing to us, a vigorous, habitual, and universal principle of\naction. We set up for ourselves: we are become our own masters. The\nsense of constant homage and continual service is irksome and galling to\nus; and we rejoice in being emancipated from it, as from a state of base\nand servile villainage. Thus the very tenure and condition, by which\nlife and all its possessions are held, undergo a total change: our\nfaculties and powers are now our own: whatever we have is regarded\nrather as a property than as a trust; or if there still exist the\nremembrance of some paramount claim, we are satisfied with an occasional\nacknowledgment of a nominal right; we pay our pepper corn, and take our\nestates to ourselves in full and free enjoyment.\n\nHence it is that so little sense of responsibility seems attached to the\npossession of high rank, or splendid abilities, or affluent fortunes, or\nother means or instruments of usefulness. The instructive admonitions,\n\"give an account of thy stewardship,\"--\"occupy till I come;\" are\nforgotten. Or if it be acknowledged by some men of larger views than\nordinary, that a reference is to be had to some principle superior to\nthat of our own gratification, it is, at best, to the good of society,\nor to the welfare of our families: and even then the obligations\nresulting from these relations, are seldom enforced on us by any higher\nsanctions than those of family comfort, and of worldly interest or\nestimation. Besides; what multitudes of persons are there, people\nwithout families, in private stations, or of a retired turn, to whom\nthey are scarcely held to apply! and what multitudes of cases to which\nit would be thought unnecessary scrupulosity to extend them! Accordingly\nwe find _in fact_, that the generality of mankind among the higher\norder, in the formation of their schemes, in the selection of their\nstudies, in the choice of their place of residence, in the employment\nand distribution of their time, in their thoughts, conversation, and\namusements, are considered as being at liberty, if there be no actual\nvice, to consult in the main their own gratification.\n\nThus the generous and wakeful spirit of Christian Benevolence, seeking\nand finding every where occasions for its exercise, is exploded, and a\nsystem of _decent selfishness_ is avowedly established in its stead; a\nsystem scarcely more to be abjured for its impiety, than to be abhorred\nfor its cold insensibility to the opportunities of diffusing happiness.\n\"Have we no families, or are they provided for? Are we wealthy, and bred\nto no profession? Are we young and lively, and in the gaiety and vigour\nof youth? Surely we may be allowed to take our pleasure. We neglect no\nduty, we live in no vice, we do nobody any harm, and have a right to\namuse ourselves. We have nothing better to do, we wish we had; our time\nhangs heavy on our hands for want of it.\"\n\nI pity the man who can travel from Dan to Beer-sheba, and cry \"It is all\nbarren.\" No man has a right to be idle--Not to speak of that great work\nwhich we all have to accomplish, and surely the _whole_ attention of a\nshort and precarious life is not more than an eternal interest may well\nrequire; where is it that in such a world as this, health and leisure\nand affluence may not find some ignorance to instruct, some wrong to\nredress, some want to supply, some misery to alleviate? Shall Ambition\nand Avarice never sleep? Shall they never want objects on which to\nfasten? Shall they be so observant to discover, so acute to discern, so\neager, so patient to pursue, and shall the Benevolence of Christians\nwant employment?\n\nYet thus life rolls away with too many of us in a course of \"shapeless\nidleness.\" Its recreations constitute its chief business. Watering\nplaces--the sports of the field--cards! never failing cards!--the\nassembly--the theatre--all contribute their aid--amusements are\nmultiplied, and combined, and varied, \"to fill up the void of a listless\nand languid life;\" and by the judicious use of these different\nresources, there is often a kind of sober settled plan of domestic\ndissipation, in which with all imaginable decency year after year wears\naway in unprofitable vacancy. Even old age often finds us pacing in the\nsame round of amusements, which our early youth had tracked out.\nMeanwhile, being conscious that we are not giving into any flagrant\nvice, perhaps that we are guilty of no irregularity, and it may be, that\nwe are not neglecting the offices of Religion, we persuade ourselves\nthat we need not be uneasy. In the main we do not fall below the general\nstandard of morals, of the class and station to which we belong, we may\ntherefore allow ourselves to glide down the stream without apprehension\nof the consequences.\n\nSome, of a character often hardly to be distinguished from the class we\nhave been just describing, take up with _sensual_ pleasures. The chief\nhappiness of their lives consists in one species or another of animal\ngratification; and these persons perhaps will be found to compose a\npretty large description. It will be remembered, that it belongs not to\nour purpose to speak of the grossly and scandalously profligate, who\nrenounce all pretensions to the name of Christians; but of those who,\nmaintaining a certain decency of character, and perhaps being tolerably\nobservant of the forms of Religion, may yet be not improperly termed\n_sober sensualists_. These, though less impetuous and more measured, are\nnot less staunch and steady, than the professed votaries of licentious\npleasure, in the pursuit of their favourite objects. \"Mortify the flesh,\nwith its affections and lusts,\" is the Christian _precept_; a soft\nluxurious course of habitual indulgence, is the _practice_ of the bulk\nof modern Christians: and that constant moderation, that wholesome\ndiscipline of restraint and self-denial, which are requisite to prevent\nthe unperceived encroachments of the inferior appetites, seem altogether\ndisused, as the exploded austerities of monkish superstition.\n\nChristianity calls her professors to a state of diligent watchfulness\nand active services. But the persons of whom we are now speaking,\nforgetting alike the duties they owe to themselves and to their\nfellow-creatures, often act as though their condition were meant to be a\nstate of uniform indulgence, and vacant, unprofitable sloth. To multiply\nthe comforts of affluence, to provide for the gratification of appetite,\nto be luxurious without diseases, and indolent without lassitude, seems\nthe chief study of their lives. Nor can they be clearly exempted from\nthis class, who, by a common error, substituting the means for the end,\nmake the preservation of health and spirits, not as instruments of\nusefulness, but as sources of pleasure, their great business and\ncontinual care.\n\nOthers again seem more to attach themselves to what have been well\ntermed the 'pomps and vanities of this world.' Magnificent houses, grand\nequipages, numerous retinues, splendid entertainments, high and\nfashionable connections, appear to constitute, in their estimation, the\nsupreme happiness of life. This class too, if we mistake not, will be\nfound numerous in our days; for it must be considered, _that it is the\nheart_, _set on these things_, which constitutes the essential\ncharacter. It often happens, that persons, to whose rank and station\nthese indulgences most properly belong, are most indifferent to them.\nThe undue solicitude about them is more visible in persons of inferior\nconditions and smaller fortunes, in whom it is not rarely detected by\nthe studious contrivances of a misapplied ingenuity to reconcile parade\nwith oeconomy, and glitter at a cheap rate. But this temper of display\nand competition is a direct contrast to the lowly, modest, unassuming\ncarriage of the true Christian: and wherever there is an evident effort\nand struggle to excel in the particulars here in question, a manifest\nwish thus to rival superiors, to outstrip equals, to dazzle inferiors;\nit is manifest the great end of life, and of all its possessions, is too\nlittle kept in view, and it is to be feared that the gratification of a\nvain ostentatious humour is the predominant disposition of the heart.\n\nAs there is a sober sensuality, so is there also a sober avarice, and a\nsober ambition. The commercial and the professional world compose the\nchief sphere of their influence. They are often recognized and openly\navowed as just master principles of action. But where this is not the\ncase, they assume such plausible shapes, are called by such specious\nnames, and urge such powerful pleas, that they are received with\ncordiality, and suffered to gather strength without suspicion. The\nseducing considerations of diligence in our callings, of success in our\nprofession, of making handsome provisions for our children, beguile our\nbetter judgments. \"We rise early, and late take rest, and eat the bread\nof carefulness.\" In our few intervals of leisure, our exhausted spirits\nrequire refreshment; the serious concerns of our immortal souls, are\nmatters of speculation too grave and gloomy to answer the purpose, and\nwe fly to something that may better deserve the name of relaxation, till\nwe are again summoned to the daily labours of our employment.\n\nMeanwhile Religion seldom comes in our way, scarcely occurs to our\nthoughts; and when some secret misgivings begin to be felt on this head,\ncompany soon drowns, amusements dissipate, or habitual occupations\ninsensibly displace or smother the rising apprehension. Professional and\ncommercial men perhaps, especially when they happen to be persons of\nmore than ordinary reflection, or of early habits of piety not quite\nworn away, easily quiet their consciences by the plea, that necessary\nattention to their business leaves them no time to think on these\nserious subjects at present. \"Men of leisure they confess should\nconsider them; they themselves will do it hereafter when they retire;\nmeanwhile they are usefully or at least innocently employed.\" Thus\nbusiness and pleasure fill up our time, and the \"one thing needful,\" is\nforgotten. Respected by others, and secretly applauding ourselves,\n(perhaps congratulating ourselves that we are not like such an one who\nis a spendthrift or a mere man of pleasure, or such another who is a\nnotorious miser) the true principle of action is no less wanting in us,\nand personal advancement or the acquisition of wealth is the object of\nour supreme desires and predominant pursuit.\n\nIt would be to presume too much on the reader's patience to attempt a\ndelineation of the characters of the politician, the metaphysician, the\nscholar, the poet, the virtuoso, the man of taste, in all their\nvarieties. Of these and many other classes which might be enumerated,\nsuffice it to remark, and to appeal to every man's own experience for\nthe truth of the observation, that they in like manner are often\ncompletely engrossed by the objects of their several pursuits. In many\nof these cases indeed a generous spirit surrenders itself wholly up with\nthe less reserve, and continues absorbed with the fuller confidence,\nfrom the consciousness of not being led to its object by self-interested\nmotives. Here therefore these men are ardent, active, laborious,\npersevering, and they think, and speak, and act, as those, the whole\nhappiness of whose life turns on the success or failure of their\nendeavours. When such, as we have seen it, is the undisturbed composure\nof mere triflers, it is less wonderful that the votaries of learning and\nof taste, when absorbed in their several pursuits, should be able to\ncheck still more easily any growing apprehension, silencing it by the\nsuggestion, that they are more than harmlessly, that they are\nmeritoriously employed. \"Surely the thanks of mankind are justly paid to\nthose more refined spirits who, superior alike to the seductions of\nease, and the temptations of avarice, devote their time and talents to\nthe less gainful labours of increasing the stores of learning or\nenlarging the boundaries of science; who are engaged in raising the\ncharacter and condition of society, by improving the liberal arts, and\nadding to the innocent pleasures or elegant accomplishments of life.\"\nLet not the writer be so far misunderstood, as to be supposed to\ninsinuate that Religion is an enemy to the pursuits of taste, much less\nto those of learning and of science. Let these have their _due_ place in\nthe estimation of mankind; but this must not be the _highest_ place. Let\nthem know their just _subordination_. They deserve not to be the\n_primary_ concern, for there is another, to which in importance they\nbear no more proportion than our span of existence to eternity.\n\nThus the supreme desires of the heart, the center to which they should\ntend, losing its attractive force, are permitted without controul to\ntake that course, whatever it may be, which best suits our natural\ntemper, or to which they are impelled by our various situations and\ncircumstances. Sometimes they manifestly appear to be almost entirely\nconfined to a single track; but perhaps more frequently the lines in\nwhich they move are so intermingled and diversified, that it becomes not\na little difficult, even when we look into ourselves, to ascertain the\nobject by which they are chiefly attracted, or to estimate with\nprecision the amount of their several forces, in the different\ndirections in which they move. \"Know thyself,\" is in truth an injunction\nwith which the careless and the indolent cannot comply. For this\ncompliance, it is requisite, in obedience to the Scripture precept, \"to\nkeep the heart with all diligence.\" Mankind are in general deplorably\nignorant of their true state; and there are few perhaps who have any\nadequate conception of the real strength of the ties, by which they are\nbound to the several objects of their attachment, or who are aware how\nsmall a share of their regard is possessed by those concerns on which it\nought to be supremely fixed.\n\nBut if it be indeed true, that except the affections of the soul be\nsupremely fixed on God; that unless it be _the leading and governing\ndesire and primary pursuit_ to possess his favour and promote his glory,\nwe are considered as having transferred our fealty to an usurper, and as\nbeing in fact revolters from our lawful sovereign; if this be indeed the\nScripture doctrine, all the several attachments which have been lately\nenumerated, of the different classes of society, wherever they interest\nthe affections, and possess the soul in any such measure of strength as\ndeserves to be called _predominance_, are but so many varied expressions\nof _disloyalty_. God requires to set up his throne in the heart, and to\nreign in it without a rival: if he be kept out of his right, it matters\nnot by what competitor. The revolt may be more avowed or more secret;\nit may be the treason of deliberate preference, or of inconsiderate\nlevity; we may be the subjects of a more or of a less creditable master;\nwe may be employed in services more gross or more refined: but whether\nthe slaves of avarice, of sensuality, of dissipation, of sloth, or the\nvotaries of ambition, of taste, or of fashion; whether supremely\ngoverned by vanity and self-love, by the desire of literary fame or of\nmilitary glory, we are alike estranged from the dominion of our rightful\nsovereign. Let not this seem a harsh position; it can appear so only\nfrom not adverting to what was shewn to be the _essential nature_ of\ntrue Religion. He who bowed the knee to the god of medicine or of\neloquence, was no less an idolater than the worshipper of the deified\npatrons of lewdness or of theft. In the several cases which have been\nspecified, the _external acts_ indeed are different; but in _principle_\nthe disaffection is the same; and unless we return to our allegiance, we\nmust expect the title, and prepare to meet the punishment, of rebels on\nthat tremendous day, when all false colours shall be done away, and\n(there being no longer any room for the evasions of worldly sophistry,\nor the smooth plausibilities of worldly language) \"that which is often\nhighly esteemed amongst men, shall appear to have been abomination in\nthe sight of God.\"\n\nThese fundamental truths seem vanished from the mind, and it follows of\ncourse, that every thing is viewed less and less through a religious\nmedium. To speak no longer of instances wherein _we ourselves_ are\nconcerned, and wherein the unconquerable power of indulged appetite may\nbe supposed to beguile our better judgment, or force us on in defiance\nof it; not to insist on the motives by which the conduct of men is\ndetermined, often avowedly, in what are to _themselves_ the most\nimportant incidents of life; what are the judgments which they form in\nthe case of _others_? Idleness, profusion, thoughtlessness, and\ndissipation, the misapplication of time or of talents, the trifling away\nof life in frivolous occupations or unprofitable studies; all these\nthings we may regret in those around us, in the view of their temporal\neffects; but they are not considered in a religious connection, or\nlamented as endangering everlasting happiness. Excessive vanity and\ninordinate ambition are spoken of as weaknesses rather than as sins;\neven covetousness itself, though a hateful passion, yet, if not extreme,\nscarcely presents the face of _Irreligion_. Is some friend, or even some\ncommon acquaintance sick, or has some accident befallen him? How\nsolicitously do we inquire after him, how tenderly do we visit him, how\nmuch perhaps do we regret that he has not better advice, how apt are we\nto prescribe for him, and how should we reproach ourselves, if we were\nto neglect any means in our power of contributing to his recovery! But\n\"the mind diseased\" is neglected and forgotten--\"_that_ is not our\naffair; we hope (we do not perhaps really believe) that here it is well\nwith him.\" The truth is, we have no solicitude about his spiritual\ninterest. Here he is treated like the unfortunate traveller in the\nGospel; we look upon him; we see but too well his sad condition, but\n(Priest and Levite alike) we pass by on the other side, and leave him to\nthe officious tenderness of some poor despised Samaritan.\n\nNay, take the case of our very children, when our hearts being most\ninterested to promote their happiness, we must be supposed most desirous\nof determining on right principles, and where therefore the real\nstandard of our deliberate judgments may be indisputably ascertained: in\ntheir education and marriage, in the choice of their professions, in our\ncomparative consideration and judgment of the different parts of their\nseveral characters, how little do we reflect that they are immortal\nbeings! Health, learning, credit, the amiable and agreeable qualities,\nabove all, fortune and success in life, are taken, and not unjustly\ntaken, into the account; but how small a share in forming our opinions\nis allowed to the probable effect which may be produced on their eternal\ninterests! Indeed the subjects of our mutual inquiries, and\ncongratulations, and condolences, prove but too plainly what\nconsiderations are in these cases uppermost in our thoughts.\n\nSuch are the fatal and widely spreading effects, which but too naturally\nfollow from the admission of the grand fundamental error before\nmentioned, that of not considering Religion as a principle of universal\napplication and command. Robbed of its best energies, Religion now takes\nthe form of a cold compilation of restraints and prohibitions. It is\nlooked upon simply as a set of penal statutes; these, though wise and\nreasonable, are however, so far as they extend, abridgments of our\nnatural liberty, and nothing which comes to us in this shape is\nextremely acceptable:\n\n    Atqui nolint occidere quemquam, posse volunt.\n\nConsidering moreover, that the matter of them is not in general very\npalatable, and that the partiality of every man where his own cause is\nin question, will be likely to make him construe them liberally in his\nown favour, we might beforehand have formed a tolerable judgment of the\nmanner in which they are actually treated. Sometimes we attend to the\nwords rather than to the spirit of Scripture injunctions, overlooking\nthe principle they involve, which a better acquaintance with the word of\nGod would have clearly taught us to infer from them. At others, \"the\nspirit of an injunction is all;\" and this we contrive to collect so\ndexterously, as thereby to relax or annul the strictness of the terms.\n\"Whatever is not expressly forbidden cannot be _very_ criminal; whatever\nis not positively enjoined, cannot be indispensably necessary--If we do\nnot offend against the laws, what more can be expected from us?--The\npersons to whom the strict precepts of the Gospel were given, were in\nvery different circumstances from those in which we are placed. The\ninjunctions were drawn rather tighter than is quite necessary, in order\nto allow for a little relaxation in practice. The expressions of the\nsacred Writers are figurative; the Eastern style is confessedly\nhyperbolical.\"\n\nBy these and other such dishonest shifts (by which however we seldom\ndeceive ourselves, except it be in thinking that we deceive others) the\npure but strong morality of the word of God is explained away, and its\ntoo rigid canons are softened down, with as much dexterity as is\nexhibited by those who practise a logic of the same complexion, in order\nto escape from the obligations of human statutes. Like Swift's\nunfortunate Brothers[74], we are sometimes put to difficulties, but our\ningenuity is little inferior to their's. If totidem verbis[75] will not\nserve our turn, try totidem syllabis; if totidem syllabis fail, try\ntotidem literis: then there is in our case, as well as in theirs, \"an\nallegorical sense\" to be adverted to; and if every other resource fail\nus, we come at last to the same conclusion as the Brothers adopted, that\nafter all, those rigorous clauses require some allowance, and a\nfavourable interpretation, and ought to be understood \"cum grano salis.\"\n\nBut when the law both in its spirit and its letter is obstinate and\nincorrigible, what we cannot bend to our purpose we must break--\"Our\nsins we hope are of the smaller order; a little harmless gallantry, a\nlittle innocent jollity, a few foolish expletives which we use from the\nmere force of habit, meaning nothing by them; a little warmth of\ncolouring and licence of expression; a few freedoms of speech in the\ngaiety of our hearts, which, though not perhaps strictly correct, none\nbut the over-rigid would think of treating any otherwise than as venial\ninfirmities, and in which very grave and religious men will often take\ntheir share, when they may throw off their state, and relax without\nimpropriety. We serve an all-merciful Being, who knows the frailty of\nour nature, the number and strength of our temptations, and will not be\nextreme to mark what is done amiss. Even the less lenient judicatures of\nhuman institution concede somewhat to the weakness of man. It is an\nestablished maxim--'De minimis non curat lex.' We hope we are not worse\nthan the generality. All men are imperfect. We own we have our\ninfirmities; we confess it is so; we wish we were better, and trust as\nwe grow older we shall become so; we are ready to acknowledge that we\nmust be indebted for our admission into a future state of happiness, not\nto our own merit, but to the clemency of God, and the mercy of our\nRedeemer.\"\n\nBut let not this language be mistaken for that of true Christian\nhumiliation, of which it is the very essence to feel the burden of sin,\nand to long to be released from it: nor let two things be confounded,\nthan which none can be more fundamentally different, the allowed want of\nuniversality in our determination, and our endeavour to obey the will of\nGod, and that defective accomplishment of our purposes, which even the\nbest of men will too often find reason to deplore. In the persons of\nwhom we have been now speaking, the unconcern with which they can amuse\nthemselves upon the borders of sin, and the easy familiarity with which\nthey can actually dally with it in its less offensive shapes, shew\nplainly that, distinctly from its consequences, it is by no means the\nobject of their aversion; that there is no love of holiness as such; no\nendeavour to acquire it, no care to prepare the soul for the reception\nof this divine principle, and to expel or keep under whatever might be\nlikely to obstruct its entrance, or dispute its sovereignty.\n\nIt is indeed a most lamentable consequence of the practice of regarding\nReligion as a compilation of statutes, and not as an internal principle,\nthat it soon comes to be considered as being conversant about _external\nactions_ rather than about _habits of mind_. This sentiment sometimes\nhas even the hardiness to insinuate and maintain itself under the guise\nof extraordinary concern for _practical Religion_; but it soon discovers\nthe falsehood of this pretension, and betrays its real nature. The\nexpedient indeed of attaining to superiority in practice, by not wasting\nany of the attention on the internal principles from which alone\npractice can flow, is about as reasonable, and will answer about as\nwell, as the oeconomy of the architect, who should account it mere\nprodigality to expend any of his materials in laying foundations, from\nan idea that they might be more usefully applied to the raising of the\nsuperstructure. We know what would be the fate of such an edifice.\n\nIt is indeed true, and a truth never to be forgotten, that all\npretensions to internal principles of holiness are vain when they are\ncontradicted by the conduct; but it is no less true, that the only\neffectual way of improving the latter, is by a vigilant attention to the\nformer. It was therefore our blessed Saviour's injunction, \"Make the\ntree good\" as the necessary means of obtaining good fruit; and the holy\nScriptures abound in admonitions, to let it be our chief business to\ncultivate our hearts with all diligence, to examine into their state\nwith impartiality, and watch over them with continual care. Indeed it is\nthe _Heart_ which constitutes the _Man_; and external actions derive\ntheir whole character and meaning from the motives and dispositions of\nwhich they are the indications. Human judicatures, it is true, are\nchiefly conversant about the former, but this is only because to our\nlimited perceptions the latter can seldom be any otherwise clearly\nascertained. The real object of inquiry to human judicatures is the\n_internal_ disposition; it is to this that they adapt the nature, and\nproportion the degree, of their punishments.\n\nYet though this be a truth so obvious, so established, that to have\ninsisted on it may seem almost needless; it is a truth of which we are\napt to lose sight in the review of our religious Character, and with\nwhich the _habit_, of considering Religion as consisting rather in\nexternal actions, than internal principles, is at direct and open war.\nThis mode of judging may well be termed _habitual_: for though by some\npersons it is advisedly adopted, and openly avowed, yet in many cases\nfor want of due watchfulness, it has stolen insensibly upon the mind; it\nexists unsuspected, and is practised, like other habits, without\nconsciousness or observation.\n\nIn what degree soever this pernicious principle prevails, in that degree\nis the mischief it produces. The vicious affections, like noxious weeds,\nsprout up and increase of themselves but too naturally; while the graces\nof the Christian temper, exotics in the soil of the human heart, like\nthe more tender productions of the vegetable world, though the light and\nbreath of Heaven must quicken them, require on our part also, in order\nto their being preserved in health and vigour, constant superintendence\nand assiduous care. But so far from their being earnestly sought for, or\nwatchfully reared, with unremitted prayers for that Divine Grace,\nwithout which all our labours must be ineffectual; such is the result of\nthe principle we are here condemning, that no endeavours are used for\ntheir attainment, or they are suffered to droop and die almost without\nan effort to preserve them. The culture of the mind is less and less\nattended to, and at length perhaps is almost wholly neglected. Way\nbeing thus made for the unobstructed growth of other tempers, the\nqualities of which are very different, and often directly opposite,\nthese naturally overspread and quietly possess the mind; their\ncontrariety to the Christian spirit not being discerned, and even\nperhaps their presence being scarcely acknowledged, except when their\nexistence and their nature are manifested in the conduct by marks too\nplain to be overlooked or mistaken.\n\nSome of the most important branches of the Christian temper, wherein the\nbulk of nominal Christians appear eminently and allowedly defective,\nhave been already noticed in this and in the preceding chapter. Many\nothers still remain to be particularized.\n\nFirst then, it is the comprehensive compendium of the character of true\nChristians, that \"they are walking by faith, and not by sight.\" By this\ndescription is meant, not merely that they so firmly believe in the\ndoctrine of future rewards and punishments, as to be influenced by that\npersuasion to adhere in the main to the path of duty, though tempted to\nforsake it by present interest, and present gratification; but farther,\nthat the great truths revealed in Scripture concerning the unseen world,\nare the ideas for the most part uppermost in their thoughts, and about\nwhich habitually their hearts are most interested. This state of mind\ncontributes, if the expression may be allowed, to rectify the illusions\nof vision, to bring forward into nearer view those eternal things which\nfrom their remoteness are apt to be either wholly overlooked, or to\nappear but faintly in the utmost bounds of the horizon; and to remove\nbackward, and reduce to their true comparative dimensions, the objects\nof the present life, which are apt to fill the human eye, assuming a\nfalse magnitude from their vicinity. The true Christian knows from\nexperience however, that the former are apt to fade from the sight, and\nthe latter again to swell on it. He makes it therefore his continual\ncare to preserve those just and enlightened views, which through Divine\nmercy he has obtained. Not that he will retire from that station in the\nworld which Providence seems to have appointed him to fill: he will be\nactive in the business of life, and enjoy its comforts with moderation\nand thankfulness; but he will not be \"totus in illis,\" he will not give\nup his whole soul to them, they will be habitually subordinate in his\nestimation to objects of more importance. The awful truth has sunk deep\ninto his mind, \"the things which are seen are temporal, but the things\nwhich are not seen are eternal;\" and in the tumult and bustle of life,\nhe is sobered by the still small voice which whispers to him \"the\nfashion of this world passes away.\" This circumstance alone must, it is\nobvious, constitute a vast difference between the habitual temper of his\nmind, and that of the generality of nominal Christians, who are almost\nentirely taken up with the concerns of the present world. They _know_\nindeed that they are mortal, but they do not _feel_ it. The truth rests\nin their understandings, and cannot gain admission into their hearts.\nThis speculative persuasion is altogether different from that strong\n_practical_ impression of the infinite importance of eternal things,\nwhich attended with a proportionate sense of the shortness and\nuncertainty of all below, while it prompts to activity from a conviction\nthat \"the night cometh when no man can work,\" produces a certain\nfirmness of texture, which hardens us against the buffets of fortune,\nand prevents our being very deeply penetrated by the cares and\ninterests, the goods or evils, of this transitory state. Thus this just\nimpression of the relative value of temporal and eternal things,\nmaintains in the soul a dignified composure through all the vicissitudes\nof life. It quickens our diligence, yet moderates our ardour; urges us\nto just pursuits, yet checks any undue solicitude about the success of\nthem, and thereby enables us, in the language of Scripture, \"to use this\nworld as not abusing it,\" rendering us at once beneficial to others and\ncomfortable to ourselves.\n\nBut this is not all--besides the distinction between the nominal and the\nreal Christian, which results from the impressions produced on them\nrespectively by the _eternal duration_ of heavenly things, there is\nanother grounded on their _nature_, no less marked, nor less important.\nThey are stated in Scripture, not only as entitling themselves to the\nnotice of the true Christian from considerations of interest, but as\napproving themselves to his judgment from a conviction of their\nexcellence, and yet farther, as recommending themselves to his feelings,\nby their being suited to the renewed dispositions of his heart. Indeed\nwere the case otherwise, did not their qualities correspond with his\ninclinations; however he might endure them on principles of duty, and be\ncoldly conscious of their superior worth, he could not lend himself to\nthem with cordial complacency, much less look to them as the surest\nsource of pleasure. But this is the light in which they are habitually\nregarded by the true Christian. He walks in the ways of Religion, not\nby constraint, but willingly; they are to him not only safe, but\ncomfortable; \"ways of pleasantness as well as of peace.\" Not but that\nhere also he is from experience aware of the necessity of constant\nsupport, and continual watchfulness; without these, his old estimate of\nthings is apt to return on him, and the former objects of his affections\nto resume their influence. With earnest prayers, therefore, for the\nDivine Help, with jealous circumspection, and resolute self-denial, he\nguards against, and abstains from, whatever might be likely again to\ndarken his _enlightened judgment_, or to vitiate his reformed taste;\nthus making it his unwearied endeavour to grow in the knowledge and love\nof heavenly things, and to obtain a warmer admiration, and a more\ncordial relish of their excellence.\n\nThat this is a just representation of the habitual judgment, and of the\nleading disposition of true Christians, will be abundantly evident, if,\nendeavouring to form ourselves after our proper model, we consult the\nsacred Scripture. But in vain are Christians there represented as having\nset their _affections_ on things above, as _cordially rejoicing_ in the\nservice, and delighting in the worship of God. Pleasure and Religion are\ncontradictory terms with the bulk of nominal Christians. They may look\nback indeed on their religious offices with something of a secret\nsatisfaction, and even feel it during the performance of them, from the\nidea of being engaged in the discharge of a duty; but this is altogether\ndifferent from the pleasure which attends an employment in itself\nacceptable and grateful to us. The writer must here again guard against\nbeing understood to speak of a deficiency in the _warmth_ and\n_vehemence_ merely of religious affections. Are the service and worship\nof God _pleasant_ to these persons? it is not asked whether they are\n_delightful_. Do they diffuse over the soul any thing of that calm\ncomplacency, that mild and grateful composure, which bespeaks a mind in\ngood humour with itself and all around it, and engaged in a service\nsuited to its taste, and congenial with its feelings?\n\nLet us appeal to that Day which is especially devoted to the offices of\nReligion: Do they joyfully avail themselves of this blessed opportunity\nof withdrawing from the business and cares of life; when, without being\ndisquieted by any doubt whether they are not neglecting the duties of\ntheir proper callings, they may be allowed to detach their minds from\nearthly things, that by a fuller knowledge of heavenly objects, and a\nmore habitual acquaintance with them, their hope may grow more \"full of\nimmortality?\" Is the day cheerfully devoted to those holy exercises for\nwhich it was appointed? Do they indeed \"come into the courts of God with\ngladness?\" And how are they employed when not engaged in the public\nservices of the day? Are they busied in studying the word of God, in\nmeditating on his perfections, in tracing his providential\ndispensations, in admiring his works, in revolving his mercies, (above\nall, the transcendent mercies of redeeming love) in singing his praises,\n\"and speaking good of his name?\" Do their secret retirements witness the\nearnestness of their prayers and the warmth of their thanksgivings,\ntheir diligence and impartiality in the necessary work of\nself-examination, their mindfulness of the benevolent duty of\nintercession? Is the kind purpose of the institution of a Sabbath\nanswered by them, in its being made to their servants and dependents a\nseason of rest and comfort? Does the instruction of their families, or\nof the more poor and ignorant of their neighbours, possess its due share\nof their time? If blessed with talents or with affluence, are they\nsedulously employing a part of this interval of leisure in relieving the\nindigent, and visiting the sick, and comforting the sorrowful, in\nforming plans for the good of their fellow-creatures, in considering how\nthey may promote both the temporal and spiritual benefit of their\nfriends and acquaintance: or if their's be a larger sphere, in devising\nmeasures whereby through the Divine blessing, they may become the\nhonoured instruments of the more extended diffusion of religious truth?\nIn the hours of domestic or social intercourse, does their conversation\nmanifest the subject of which their hearts are full? Do their language\nand demeanor shew them to be more than commonly gentle, and kind, and\nfriendly, free from rough and irritating passions?\n\nSurely an entire day should not seem long amidst these various\nemployments. It might well be deemed a privilege thus to spend it, in\nthe more immediate presence of our Heavenly Father, in the exercises of\nhumble admiration and grateful homage; of the benevolent, and domestic,\nand social feelings, and of all the best affections of our nature,\nprompted by their true motives, conversant about their proper objects,\nand directed to their noblest end; all sorrows mitigated, all cares\nsuspended, all fears repressed, every angry emotion softened, every\nenvious or revengeful or malignant passion expelled; and the bosom, thus\nquieted, purified, enlarged, ennobled, partaking almost of a measure of\nthe Heavenly happiness, and become for a while the seat of love, and\njoy, and confidence, and harmony.\n\nThe nature, and uses, and proper employments of a Christian Sabbath,\nhave been pointed out more particularly, not only because the day will\nbe found, when thus employed, eminently conducive, through the Divine\nblessing, to the maintenance of the religious principle in activity and\nvigour; but also because we must all have had occasion often to remark,\nthat many persons, of the graver and more decent sort, seem not seldom\nto be nearly destitute of religious resources. The Sunday is with them,\nto say the best of it, a _heavy_ day; and that larger part of it, which\nis not claimed by the public offices of the church, dully drawls on in\ncomfortless vacuity, or without improvement is trifled away in vain and\nunprofitable discourse. Not to speak of those who by their more daring\nprofanation of this sacred season, openly violate the laws and insult\nthe religion of their country, how little do many seem to enter into the\n_spirit_ of the institution, who are not wholly inattentive to its\nexterior decorums! How glad are they to qualify the rigor of their\nreligious labours! How hardly do they plead against being compelled to\ndevote the _whole_ of the day to Religion, claiming to themselves no\nsmall merit for giving up to it a part, and purchasing therefore, as\nthey hope, a right to spend the remainder more agreeably! How\ndexterously do they avail themselves of any plausible plea for\nintroducing some weekday employment into the Sunday, whilst they have\nnot the same propensity to introduce any of the Sunday's peculiar\nemployment into the rest of the week! How often do they find excuses\nfor taking journeys, writing letters, balancing accounts; or in short\ndoing something, which by a little management might probably have been\nanticipated, or which, without any material inconvenience, might be\npostponed! Even business itself is recreation, compared with Religion,\nand from the drudgery of this day of Sacred Rest they fly for relief to\ntheir ordinary occupations.\n\nOthers again who would consider business as a prophanation, and who\nstill hold out against the encroachments of the card table, get over\nmuch of the day, and gladly seek for an innocent resource, in the social\ncircle or in family visits, where it is not even pretended that the\nconversation turns on such topics as might render it in any way\nconducive to religious instruction, or improvement. Their families\nmeanwhile are neglected, their servants robbed of Christian privileges,\nand their example quoted by others, who cannot see that they are\nthemselves less religiously employed, while playing an innocent game at\ncards, or relaxing in the concert room.\n\nBut all these several artifices, _whatever they may be_, _to unhallow_\nthe Sunday and to change its character (it might be almost said \"to\nrelax its horrors,\") prove but too plainly, however we may be glad to\ntake refuge in Religion, when driven to it by the loss of every other\ncomfort, and to retain as it were a reversionary interest in an asylum,\nwhich may receive us when we are forced from the transitory enjoyments\nof our present state; that _in itself_ it wears to us a gloomy and\nforbidding aspect, and not a face of consolation and joy; that the\nworship of God is with us a _constrained_ and not a _willing_ service,\nwhich we are glad therefore to abridge though we dare not omit it.\n\nSome indeed there are who with concern and grief will confess this to be\ntheir uncomfortable and melancholy state; who humbly pray, and\ndiligently endeavour, for an imagination less distracted at devotional\nseasons, for a heart more capable of relishing the excellence of divine\nthings; and who carefully guard against whatever has a tendency to chain\ndown their affections to earthly enjoyments. Let not such be\ndiscouraged. It is not they whom we are condemning: but such as knowing\nand even acknowledging this to be their case, yet proceed in a way\ndirectly contrary: who, scarcely seeming to suspect that any thing is\nwrong with them, voluntarily acquiesce in a state of mind which is\ndirectly contrary to the positive commands of God, which forms a perfect\ncontrast to the representations given us in Scripture of the Christian\ncharacter, and accords but too faithfully in one leading feature with\nthe character of those, who are stated to be the objects of Divine\ndispleasure in this life, and of Divine punishment in the next.\n\nIt is not however only in these essential constituents of a devotional\nframe that the bulk of nominal Christians are defective. This they\nfreely declare (secretly feeling perhaps some complacency from the\nfrankness of the avowal) to be a higher strain of piety than that to\nwhich they aspire. Their forgetfulness also of some of the leading\ndispositions of Christianity, is undeniably apparent in their allowed\nwant of the spirit of kindness, and meekness, and gentleness, and\npatience, and long suffering; and above all, of that which is the stock\non which alone these dispositions can grow and flourish, that\n_humility_ and _lowliness of mind_, in which perhaps more than in any\nother quality may be said to consist the true essence and vital\nprinciple of the Christian temper. These dispositions are not only\nneglected, but even disavowed and exploded, and their opposites, if not\nrising to any great height, are acknowledged and applauded. _A just\npride, a proper and becoming pride_, are terms which we daily hear from\nChristian lips. To possess _a high spirit_, to behave with _a proper\nspirit_ when used ill,--by which is meant a quick feeling of injuries,\nand a promptness in resenting them,--entitles to commendation; and a\nmeek-spirited disposition, the highest Scripture eulogium, expresses\nideas of disapprobation and contempt. Vanity and vain glory are suffered\nwithout interruption to retain their natural possession of the heart.\nBut here a topic opens upon us of such importance, and on which so many\nmistakes are to be found both in the writings of respectable authors,\nand in the commonly prevailing opinions of the world, that it may be\nallowed us to discuss it more at large, and for this purpose to treat of\nit in a separate section.\n\n\nSECTION III.\n\n_On the Desire of human Estimation and Applause--The generally\nprevailing Opinions contrasted with those of the true Christian._\n\nThe desire of human estimation, and distinction, and honour, of the\nadmiration and applause of our fellow creatures, if we take it in its\nfull comprehension, and in all its various modifications, from the\nthirst of glory to the dread of shame, is the passion of which the\nempire is by far the most general, and perhaps the authority the most\ncommanding. Though its power be most conspicuous and least controulable\nin the higher classes of society, it seems, like some resistless\nconqueror, to spare neither age, nor sex, nor condition; and taking ten\nthousand shapes, insinuating itself under the most specious pretexts,\nand sheltering itself when necessary under the most artful disguises, it\nwinds its way in secret, when it dares not openly avow itself, and mixes\nin all we think, and speak, and do. It is in some instances the\ndetermined and declared pursuit, and confessedly the main practical\nprinciple; but where this is not the case, it is not seldom the grand\nspring of action, and in the Beauty and the Author, no less than in the\nSoldier, it is often the master passion of the soul.\n\nThis is the principle which parents recognize with joy in their infant\noffspring, which is diligently instilled and nurtured in advancing\nyears, which, under the names of honourable ambition and of laudable\nemulation, it is the professed aim of schools and colleges to excite and\ncherish. The writer is well aware that it will be thought he is pushing\nhis opinions much too far, when he ventures to assail this great\nprinciple of human action; \"a principle,\" its advocates might perhaps\nexclaim, \"the extinction of which, if you could succeed in your rash\nattempt, would be like the annihilation in the material world of the\nprinciple of motion; without it all were torpid and cold and\ncomfortless. We grant,\" they might go on to observe, \"that we never\nought to deviate from the paths of duty in order to procure the applause\nor to avoid the reproaches of men, and we allow that this is a rule too\nlittle attended to in practice. We grant that the love of praise is in\nsome instances a ridiculous, and in others a mischievous passion; that\nto it we owe the breed of coquettes and coxcombs, and, a more serious\nevil, the noxious race of heroes and conquerors. We too are ready, when\nit appears in the shape of vanity, to smile at it as a foible, or in\nthat of false glory, to condemn it as a crime. But all these are only\nits perversions; and on account of them to contend against its true\nforms, and its legitimate exercise, were to give into the very error\nwhich you formerly yourself condemned, of arguing against the use of a\nsalutary principle altogether, on account of its being liable to\noccasional abuse. When turned into the right direction, and applied to\nits true purposes, it prompts to every dignified and generous\nenterprise. It is erudition in the portico, skill in the lycaeum,\neloquence in the senate, victory in the field. It forces indolence into\nactivity, and extorts from vice itself the deeds of generosity and\nvirtue. When once the soul is warmed by its generous ardor, no\ndifficulties deter, no dangers terrify, no labours tire. It is this\nwhich, giving by its stamp to what is virtuous and honourable its just\nsuperiority over the gifts of birth and fortune, rescues the rich from a\nbase subjection to the pleasures of sense, and makes them prefer a\ncourse of toil and hardship to a life of indulgence and ease. It\nprevents the man of rank from acquiescing in his hereditary greatness,\nand spurs him forward in pursuit of _personal_ distinction, and of a\nnobility which he may justly term his own. It moderates and qualifies\nthe over-great inequalities of human conditions; and reaching to those\nwho are above the sphere of laws, and extending to cases which fall not\nwithin their province, it limits and circumscribes the power of the\ntyrant on his throne, and gives gentleness to war, and to pride,\nhumility.\n\n\"Nor is its influence confined to public life, nor is it known only in\nthe great and the splendid. To it is to be ascribed a large portion of\nthat courtesy and disposition to please, which naturally producing a\nmutual appearance of good will, and a reciprocation of good offices,\nconstitute much of the comfort of private life, and give their choicest\nsweets to social and domestic intercourse. Nay, from the force of habit,\nit follows us even into solitude, and in our most secret retirements we\noften act as if our conduct were subject to human observation, and we\nderive no small complacency from the imaginary applauses of an ideal\nspectator.\"\n\nSo far of the _effects_ of the love of praise and distinction: and if\nafter enumerating some of these, you should proceed to investigate its\n_nature_, \"We admit,\" it might be added, \"that a hasty and misjudging\nworld often misapplies commendations and censures: and whilst we\ntherefore confess, that the praises of the discerning few are alone\ntruly valuable; we acknowledge that it were better if mankind were\nalways to act from the sense of right and the love of virtue, without\nreference to the opinions of their fellow-creatures. We even allow,\nthat independently of consequences, this were perhaps in itself a higher\nstrain of virtue; but it is a degree of purity which it would be vain to\nexpect from the bulk of mankind. When the _intrinsic excellence_ of this\nprinciple however is called in question, let it be remembered, that in\nits higher degrees it was styled, by one who meant rather to detract\nfrom its merits than to aggravate them, 'the infirmity of _noble_\nminds;' and surely, that in such a soil it most naturally springs up,\nand flourishes, is no mean proof of its exalted origin and generous\nnature.\n\n\"But were these more dubious, and were it no more than a splendid error;\nyet considering that it works so often in the right direction, it were\nenough to urge in its behalf, that it is a principle of real _action_,\nand approved energy. That, as much as practice is better than theory,\nand solid realties than empty speculation, so much is it to be preferred\nfor general use before those higher principles of morals, which however\njust and excellent in themselves, you would in vain attempt to bring\nhome to the 'business and bosoms of mankind' at large. Reject not then a\nprinciple thus universal in its influence, thus valuable in its effects;\na principle, which, by whatever name you may please to call it, acts by\nmotives and considerations suited to our condition; and which, putting\nit at the very lowest, must be confessed, in our present infirm state,\nto be an habitual aid and an ever present support to the feebleness of\nvirtue! In a selfish world it produces the effects of disinterestedness,\nand when public spirit is extinct, it supplies the want of patriotism.\nLet us therefore with gratitude avail ourselves of its help, and not\nrelinquish the good which it freely offers, from we know not what vain\ndreams of impracticable purity and unattainable perfection.\"\n\nAll this and much more might be urged by the advocates of this favourite\nprinciple. It would be however no difficult task to shew that it by no\nmeans merits this high eulogium. To say nothing of that larger part of\nthe argument of our opponents, which betrays, and even proceeds upon,\nthat mischievous notion of the innocence of error, against which we have\nalready entered our formal protest, the principle in question is\nmanifestly of a most inconstant and variable nature; as inconstant and\nvariable as the innumerably diversified modes of fashions, habits, and\nopinions in different periods and societies. What it tolerates in one\nage, it forbids in another; what in one country it prescribes and\napplauds, in another it condemns and stigmatizes! Obviously and openly,\nit often takes vice into its patronage, and sets itself in direct\nopposition to virtue. It is calculated to produce rather the\n_appearance_ than the _reality_ of excellence; and at best not to check\nthe _love_ but only the _commission_ of vice. Much of this indeed was\nseen and acknowledged by the philosophers, and even by the poets, of the\nPagan world. They declaimed against it as a mutable and inconsistent\nprinciple; they lamented the fatal effects which, under the name of\nfalse glory, it had produced on the peace and happiness of mankind. They\ncondemned the pursuit of it when it led its followers out of the path of\nvirtue, and taught that the praise of the wise and of the good only was\nto be desired.\n\nBut it was reserved for the page of Scripture to point out to us\ndistinctly, wherein it is apt to be essentially defective and vicious,\nand to discover to us more fully its encroaching nature and dangerous\ntendencies; teaching us at the same time, how, being purified from its\ncorrupt qualities, and reduced under just subordination, it may be\nbrought into legitimate exercise, and be directed to its true end.\n\nIn the sacred volume we are throughout reminded, that we are originally\nthe creatures of God's formation, and continual dependents on his\nbounty. There too we learn the painful lesson of man's degradation and\nunworthiness. We learn that humiliation and contrition are the tempers\nof mind best suited to our fallen condition, and most acceptable in the\nsight of our Creator. We learn that these (to the repression and\nextinction of that spirit of arrogance and self-importance, so natural\nto the heart of man) it should be our habitual care to cherish and\ncultivate; studiously maintaining a continual sense, that, not only for\nall the _natural_ advantages over others which we may possess, but that\nfor all our _moral_ superiority also, we are altogether indebted to the\nunmerited goodness of God. It might perhaps be said to be the great end\nand purpose of all revelation, and especially to be the design of the\nGospel, to reclaim us from our natural pride and selfishness, and their\nfatal consequences; to bring us to a just sense of our weakness and\n_depravity_; and to dispose us, with unfeigned humiliation, to abase\nourselves, and give glory to God. \"No flesh may glory in his presence;\nhe that glorieth, let him glory in the Lord\"--\"The lofty looks of man\nshall be humbled, and the haughtiness of men shall be bowed down, and\nthe Lord alone shall be exalted[76].\"\n\nThese solemn admonitions are too generally disregarded, and their\nintimate connection with the subject we are now considering, appears to\nhave been often entirely overlooked, even by Christian moralists. These\nauthors, without reference to the main spring, and internal principle of\nconduct, are apt to speak of the love of human applause, as being\nmeritorious or culpable, as being the desire of true or of false glory,\naccordingly as the external actions it produces, and the pursuits to\nwhich it prompts, are beneficial or mischievous to mankind. But it is\nundeniably manifest, that in the judgment of the word of God, the love\nof worldly admiration and applause is in its _nature_ essentially and\nradically corrupt; so far as it partakes of a disposition to exalt and\naggrandize ourselves, to pride ourselves on our natural or acquired\nendowments, or to assume to ourselves the merit and credit of our good\nqualities, instead of ascribing all the honour and glory where only they\nare due. Its _guilt_ therefore in these cases, is not to be measured by\nits effects on the happiness of mankind; nor is it to be denominated\n_true or false_ glory, accordingly as the ends to which it is directed\nare beneficial or mischievous, just or unjust objects of pursuit; but it\nis _false_, because it exalts that which ought to be abased, and\n_criminal_, because it encroaches on the prerogative of God.\n\nThe Scriptures further instruct us, not merely that mankind are liable\nto error, and therefore that the world's commendations _may be_\nsometimes mistaken; but that their judgment being darkened and their\nhearts depraved, its applauses and contempt will for the most part be\nsystematically misplaced; that though the beneficent and disinterested\nspirit of Christianity, and her obvious tendency to promote domestic\ncomfort and general happiness, cannot but extort applause; yet that her\naspiring after more than ordinary excellence, by exciting secret\nmisgivings in others, or a painful sense of inferiority not unmixed with\nenvy, cannot fail often to disgust and offend. The word of God teaches\nus, that though such of the doctrines and precepts of Christianity, as\nare coincident with worldly interests and pursuits, and with worldly\nprinciples and systems, may be professed without offence; yet, that what\nis opposite to these, or even different from them, will be deemed\nneedlessly precise and strict, the indulgence of a morose and gloomy\nhumour, the symptoms of a contracted and superstitious spirit, the marks\nof a mean, enslaved, or distorted understanding. That for these and\nother reasons, the follower of Christ must not only make up his mind to\nthe _occasional relinquishment_ of worldly favour, but that it should\neven afford him matter of holy jealousy and suspicion of himself, when\nit is very lavishly and very generally bestowed.\n\nBut though the standard of worldly estimation differed less from that of\nthe Gospel; yet since our affections ought to be set on heavenly things,\nand conversant about heavenly objects; and since in particular the love\nand favour of God ought to be the matter of our supreme and habitual\ndesire, to which every other should be subordinated; it follows, that\nthe love of human applause must be manifestly injurious, so far as it\ntends to draw down our regards to earthly concerns, and to bound and\ncircumscribe our desires within the narrow limits of this world.\nParticularly, that it is _impure_, so far as it is tinctured with a\ndisposition to estimate too highly, and love too well, the good opinion\nand commendations of man.\n\nBut though, by these and other instructions and considerations, the Holy\nScripture warns us against the inordinate desire or earnest pursuit of\nworldly estimation and honour; though it so greatly reduces their value,\nand prepares us for losing them without surprise, and for relinquishing\nthem with little reluctance: yet it teaches us, that Christians in\ngeneral are not only not called upon absolutely and voluntarily to\nrenounce or forego them; but that when, without our having solicitously\nsought them, they are bestowed on us for actions intrinsically good, we\nare to accept them as being intended by Providence, to be sometimes,\neven in this disorderly state of things, a present solace, and a reward\nto virtue. Nay more, we are instructed, that in our general deportment,\nthat in little particulars of conduct otherwise indifferent, that in the\n_circumstances_ and _manner_ of performing actions in themselves of a\ndetermined character and indispensable obligation, (guarding however\nagainst the smallest degree of artifice or deceit) that by watching for\nopportunities of doing little kindnesses, that by avoiding\nsingularities, and even humouring prejudices, where it may be done\nwithout the slightest infringment on truth or duty, we ought to have a\ndue respect and regard to the approbation and favour of men. These\nhowever we should not value, chiefly as they may administer to our own\ngratification, but rather as furnishing means and instruments of\ninfluence, which we may turn to good account, by making them subservient\nto the improvement and happiness of our fellow creatures, and thus\nconducive to the _glory of God_. The remark is almost superfluous, that\non occasions like these we must even watch our hearts with the most\njealous care, lest pride and self love insensibly infuse themselves, and\ncorrupt the purity of principles so liable to contract a taint.\n\nCredit and reputation, in the judgment of the true Christian, stand on\nground not very different from riches; which he is not to prize highly,\nor to desire and pursue with solicitude; but which, when they are\nallotted to him by the hand of Providence, he is to accept with\nthankfulness, and use with moderation; relinquishing them when it\nbecomes necessary, without a murmur; guarding most circumspectly, so\nlong as they remain with him, against that sensual and selfish temper,\nand no less against that pride and wantonness of heart, which they are\ntoo apt to produce and cherish; thus considering them as in themselves\nacceptable, but, from the infirmity of his nature, as highly dangerous\npossessions, and valuing them chiefly not as instruments of luxury or\nsplendour, but as affording the means of honouring his heavenly\nBenefactor, and lessening the miseries of mankind.\n\nChristianity however, as was formerly observed, proposes not to\nextinguish our natural desires, but to bring them under just controul,\nand direct them to their true objects. In the case both of riches and of\nhonour, she maintains the consistency of her character. While she\ncommands us not to set our hearts on _earthly_ treasures, she reminds us\nthat \"we have in _Heaven_ a better and more enduring substance\" than\nthis world can bestow; and while she represses our solicitude respecting\nearthly credit, and moderates our attachment to it, she holds forth to\nus, and bids us habitually to aspire after, the splendours of that\nbetter state, where is true glory, and honour, and immortality; thus\nexciting in us a just ambition, suited to our high origin, and worthy of\nour large capacities, which the little, misplaced, and perishable\ndistinctions of this life would in vain attempt to satisfy.\n\nIt would be mere waste of time to enter into any laboured argument to\nprove at large, that the light in which worldly credit and estimation\nare regarded, by the bulk of professed Christians, is extremely\ndifferent from that in which they are placed by the page of Scripture.\nThe _inordinate_ love of _worldly glory_ indeed, implies a passion,\nwhich from the nature of things cannot be called into exercise in the\ngenerality of mankind, because, being conversant about great objects, it\ncan but rarely find that field which is requisite for its exertions. But\nwe every where discover the same principle reduced to the dimensions of\ncommon life, and modified and directed according to every one's sphere\nof action. We may discover it in a supreme love of distinction, and\nadmiration, and praise; in the universal acceptableness of flattery; and\nabove all in the excessive valuation of our worldly character, in that\nwatchfulness with which it is guarded, in that jealousy when it is\nquestioned, in that solicitude when it is in danger, in that hot\nresentment when it is attacked, in that bitterness of suffering when it\nis impaired or lost. All these emotions, as they are too manifest to be\ndisputed, so are they too reputable to be denied. Dishonour, disgrace,\nand shame present images of horror too dreadful to be faced; they are\nevils, which it is thought the mark of a generous spirit to consider as\nexcluding every idea of comfort and enjoyment, and to feel, in short, as\ntoo heavy to be borne.\n\nThe consequences of all this are natural and obvious. Though it be not\nopenly avowed, that we are to follow after worldly estimation, or to\nescape from worldly disrepute, when they can only be pursued or avoided\nby declining from the path of duty; nay though the contrary be\nrecognized as being the just opinion; yet all the effect of this\nspeculative concession is soon done away _in fact_. Estimating worldly\ncredit as of the highest intrinsic excellence, and worldly shame as the\ngreatest of all possible evils, we sometimes shape and turn the path of\nduty itself from its true direction, so as it may favour our acquisition\nof the one, and avoidance of the other; or when this cannot be done, we\nboldly and openly turn aside from it, declaring the temptation is too\nstrong to be resisted.\n\nIt were easy to adduce numerous proofs of the truth of these assertions.\nIt is proved, indeed, by that general tendency in Religion to conceal\nherself from the view, (for we might hope that in these cases she often\nis by no means altogether extinct) by her being apt to vanish from our\nconversations, and even to give place to a pretended licentiousness of\nsentiments and conduct, and a false shew of infidelity. It is proved, by\nthat complying acquiescence and participation in the habits and manners\nof this dissipated age, which, has almost confounded every external\ndistinction between the Christian and the Infidel, and has made it so\nrare to find any one who dares incur the charge of Christian\nsingularity, or who can say with the Apostle that \"he is not ashamed of\nthe Gospel of Christ.\" It is proved (how can this proof be omitted by\none to whose lot it has so often fallen to witness and lament, sometimes\nhe fears to afford an instance of it?) by that quick resentment, those\nbitter contentions, those angry retorts, those malicious triumphs, that\nimpatience of inferiority, that wakeful sense of past defeats, and\npromptness to revenge them, which too often change the character of a\nChristian deliberative Assembly, into that of a stage for prize\nfighters: violating at once the proprieties of public conduct, and the\nrules of social decorum, and renouncing and chasing away all the\ncharities of the Religion of Jesus!\n\nBut from all lesser proofs, our attention is drawn to one of a still\nlarger size, and more determined character. Surely the reader will here\nanticipate our mention of the practice of Duelling: a practice which, to\nthe disgrace of a Christian society, has long been suffered to exist\nwith little restraint or opposition.\n\nThis practice, whilst it powerfully supports, mainly rests on, that\nexcessive over-valuation of character, which teaches that worldly credit\nis to be preserved at _any_ rate, and disgrace at _any_ rate to be\navoided. The _unreasonableness_ of duelling has been often proved, and\nit has often been shewn to be criminal on various principles: sometimes\nit has been opposed on grounds hardly tenable; particularly when it has\nbeen considered as an indication of malice and revenge[77]. But it\nseems hardly to have been enough noticed in what chiefly consists its\n_essential_ guilt; that it is a deliberate preference of the favour of\nman, before the favour and approbation of God, _in articulo mortis_, in\nan instance, wherein our own life, and that of a fellow creature are at\nstake, and wherein we run the risk of rushing into the presence of our\nMaker in the very act of offending him. It would detain us too long, and\nit were somewhat beside our present purpose, to enumerate the\nmischievous consequences which result from this practice. They are many\nand great; and if regard be had merely to the temporal interests of men,\nand to the well being of society, they are but poorly counterbalanced by\nthe plea, which must be admitted in its behalf by a candid observer of\nhuman nature, of a courtesy and refinement in our modern manners unknown\nto ancient times.\n\nBut there is one observation which must not be omitted, and which seems\nto have been too much overlooked: In the judgment of that Religion which\nrequires purity of heart, and of that Being to whom, as was before\nremarked, \"thought is action,\" he cannot be esteemed innocent of this\ncrime, who lives in a settled habitual determination to commit it, when\ncircumstances shall call upon him so to do[78]. This is a consideration\nwhich places the crime of duelling on a different footing from almost\nany other; indeed there is perhaps NO other, which mankind habitually\nand deliberately resolve to practise whenever the temptation shall\noccur. It shews also that the crime of duelling is far more general in\nthe higher classes than is commonly supposed, and that the whole sum of\nthe guilt which the practice produces is great, beyond what has perhaps\nbeen ever conceived! It will be the writer's comfort to have solemnly\nsuggested this consideration, to the consciences of those by whom this\nimpious practice might be suppressed: If such there be, which he is\nstrongly inclined to believe, their's is the crime, and their's the\nresponsibility of suffering it to continue[79].\n\nIn the foregoing observations, it has not been the writer's intention to\ndiscuss completely that copious subject, the love of worldly estimation.\nIt would be to exceed the limits of a work like this, fully to\ninvestigate so large, and at the same time so important a topic. Enough\nhowever may have perhaps been said, to make it evident that this\nprinciple is of a character highly _questionable_; that it should be\nbrought under absolute subjection, and watched with the most jealous\ncare: That, notwithstanding its lofty pretensions, it often can by no\nmeans justly boast that high origin and exalted nature, which its\nsuperficial admirers are disposed to concede to it. What real intrinsic\nessential value, it might be asked, does there appear to be in a\nvirtue, which had wholly changed its nature and character, if public\nopinion had been different? But it is in truth of base extraction, and\nungenerous qualities, springing from selfishness and vanity, and low\nambition; by these it subsists, and thrives, and acts; and envy, and\njealousy, and detraction, and hatred, and variance, are its too faithful\nand natural associates. It is, to say the best of it, a root which bears\nfruits of a poisonous as well as of a beneficial quality. If it\nsometimes stimulates to great and generous enterprises, if it urges to\nindustry, and sometimes to excellence, if in the more contracted sphere\nit produces courtesy and kindness; yet to its account we must place the\nambition which desolates nations, and many of the competitions and\nresentments which interrupt the harmony of social life. The former\nindeed has been often laid to its charge, but the latter have not been\nsufficiently attended to; and still less has its _noxious_ influence on\nthe vital principle, and distinguishing graces of the Christian\ncharacter, been duly pointed out and enforced.\n\nTo read indeed the writings of certain Christian moralists,[80] and to\nobserve how little they seem disposed to call it in question, except\nwhere it raves in the conqueror, one should be almost tempted to\nsuspect; that, considering it as a principle of such potency and\nprevalence, as that they must despair of bringing it into just\nsubjection, they were intent only on complimenting it into good humour\n(like those barbarous nations which worship the evil Spirit through\nfear;) or rather, that they were making a sort of composition with an\nenemy they could not master, and were willing, on condition of its\ngiving up the trade of war, to suffer it to rule undisturbed, and range\nat pleasure.\n\nBut the truth is, that the reasonings of Christian moralists too often\nexhibit but few traces of the genius of Christian morality. Of this\nposition, the case before us is an instance. This principle of the\ndesire of worldly distinction and applause, is often allowed, and even\ncommended, with too few qualifications, and too little reserve. To covet\nwealth is base and sordid, but to covet honour is treated as the mark of\na generous and exalted nature. These writers scarcely seem to bear in\nmind, that though the principle in question tends to prevent the\ncommission of those grosser acts of vice which would injure us in the\ngeneral estimation; yet that it not only stops there, but that it there\nbegins to exert almost an equal force in the opposite direction. They do\nnot consider how apt this principle is, even in the case of those who\nmove in a contracted sphere, to fill us with vain conceits, and vicious\npassions; and above all how it tends to fix the affections on earthly\nthings, and to steal away the heart from God. They acknowledge it to be\ncriminal when it produces mischievous effects, but forget how apt it is,\nby the substitution of a false and corrupt motive, to vitiate the purity\nof our good actions, depriving them of all which rendered them truly and\nessentially valuable. That, not to be too hastily approved, because it\ntakes the side of virtue, it often works her ruin while it asserts her\ncause, and like some vile seducer, pretends affection only the more\nsurely to betray.\n\nIt is the distinguishing glory of Christianity not to rest satisfied\nwith superficial appearances, but to rectify the _motives_, and purify\nthe _heart_. The true Christian, in obedience to the lessons of\nScripture, no where keeps over himself a more resolute and jealous\nguard, than where the desire of human estimation and distinction is in\nquestion. No where does he more deeply feel the insufficiency of his\nunassisted strength, or more diligently and earnestly pray for divine\nassistance. He may well indeed watch and pray against the encroachments\nof a passion, which, when suffered to transgress its just limits,\ndiscovers a peculiar hostility to the distinguishing graces of the\nChristian temper; a passion which must insensibly acquire force, because\nit is in continual exercise; to which almost every thing _without_\nadministers nutriment, and the growth of which _within_ is favoured and\ncherished by such powerful auxiliaries as pride and selfishness, the\nnatural and perhaps inexterminable inhabitants of the human heart; of\nwhich the predominance, if established, is thus so pernicious, and which\npossesses so many advantages for effecting its establishment.\n\nStrongly impressed therefore with a sense of the indispensable necessity\nof guarding against the progress of this encroaching principle, in\nhumble reliance on superior aid, the true Christian thankfully uses the\nmeans, and habitually exercises himself in the considerations and\nmotives, suggested to him for that purpose by the word of God. He is\nmuch occupied in searching out, and contemplating his own infirmities.\nHe endeavours to acquire and maintain a just conviction of his great\nunworthiness; and to keep in continual remembrance, that whatever\ndistinguishes himself from others, is not properly his own, but that he\nis altogether indebted for it to the undeserved bounty of Heaven. He\ndiligently endeavours also, habitually to preserve a _just_ sense of the\nreal worth of human distinction and applause, knowing that he shall\ncovet them less when he has learned not to over-rate their value. He\nlabours to bear in mind, how undeservedly they are often bestowed, how\nprecariously they are always possessed. The censures of good men justly\nrender him suspicious of himself, and prompt him carefully and\nimpartially to examine into those parts of his character, or those\nparticulars of his conduct, which have drawn on him their\nanimadversions. The favourable opinion and the praises of good men are\njustly acceptable to him, where they accord with the testimony of his\nown heart; that testimony being thereby confirmed and warranted. Those\npraises favour also and strengthen the growth of mutual confidence and\naffection, where it is his delight to form friendships, rich not less in\nuse than comfort, and to establish connections which may last for ever.\nBut even in the case of the commendations of good men, he suffers not\nhimself to be beguiled into an over-valuation of them, lest he should be\nled to substitute them in the place of conscience. He guards against\nthis by reflecting how indistinctly we can discern each other's motives,\nhow little enter into each other's circumstances, how mistaken therefore\nmay be the judgments formed of us, or of our actions, even by good men,\nand that it is far from improbable, that we may at some time be\ncompelled to forfeit their esteem, by adhering to the dictates of our\nown consciences.\n\nBut if he endeavours thus to set loose to the favour and applause even\nof good men, much more to those of the world at large; not but that he\nis sensible of their worth as means and instruments of usefulness and\ninfluence; and under the limitations and for the ends allowed in\nScripture (these it is needless to repeat) he is glad to possess,\nobservant to acquire, and careful to retain them. He considers them\nhowever, if we may again introduce the metaphor, like the precious\nmetals, as having rather an exchangeable than an intrinsic value, as\ndesirable not simply in their possession, but in their use. In this\nview, he holds himself to be responsible for that share of them which he\nenjoys, and, to continue the figure, as bound not to let them lie by him\nunemployed, this were hoarding; not to lavish them prodigally, this\nwould be waste; not imprudently to misapply them, this were folly and\ncaprice: but as under an obligation to regard them as conferred upon him\nthat they might be brought into action, and as what therefore he may by\nno means throw away, though ready, if it be required, to relinquish them\nwith cheerfulness; and never feeling himself at liberty, in\nconsideration of the use he intends to make of them, to acquire or\nretain them unlawfully. He holds it to be his bounden duty to seek\ndiligently for occasions of rendering them subservient to their true\npurposes; and when any such occasion is found, to expend them cheerfully\nand liberally, but with discretion and frugality; being no less prudent\nin determining the measure, than in selecting the objects of their\napplication, that they may go the farther by being thus managed with\noeconomy.\n\nActing therefore on these principles, he will studiously and diligently\nuse any degree of worldly credit he may enjoy, in removing or lessening\nprejudices; in conciliating good-will, and thereby making way for the\nless obstructed progress of truth; and in providing for its being\nentertained with candour, or even with favour, by those who would bar\nall access against it in any rougher or more homely form. He will make\nit his business to set on foot and forward benevolent and useful\nschemes; and where they require united efforts, to obtain and preserve\nfor them this co-operation. He will endeavour to discountenance vice, to\nbring modest merit into notice; to lend as it were his light to men of\nreal worth, but of less creditable name, and perhaps of less\nconciliating qualities and manners; that they may thus shine with a\nreflected lustre, and be useful in their turn, when invested with their\njust estimation. But while by these and various other means he strives\nto render his reputation, so long as he possesses it, subservient to the\ngreat ends of advancing the cause of Religion and Virtue, and of\npromoting the happiness and comfort of mankind, he will not transgress\nthe rule of the Scripture precepts in order to obtain, to cultivate, or\nto preserve it, resolutely disclaiming that dangerous sophistry of\n\"doing evil that good may come.\" Ready however to relinquish his\nreputation when required so to do, he will not throw it away; and so far\nas he allowably may, he will cautiously avoid occasions of diminishing\nit, instead of studiously seeking, or needlessly multiplying them, as\nseems sometimes to have been the practice of worthy but imprudent men.\nThere will be no capricious humours, no selfish tempers, no moroseness,\nno discourtesy, no affected severity of deportment, no peculiarity of\nlanguage, no indolent neglect, or wanton breach, of the ordinary forms\nor fashions of society. His reputation is a possession capable of uses\ntoo important to be thus sported away; if sacrificed at all, it shall be\nsacrificed at the call of duty. The world shall be constrained to allow\nhim to be amiable, as well as respectable in other parts of his\ncharacter; though in what regards Religion, they may account him\nunreasonably precise and strict. In this no less than in other\nparticulars, he will endeavour to reduce the enemies of Religion to\nadopt the confession of the accusers of the Jewish ruler, \"we shall not\nfind any fault or occasion against this Daniel--except concerning the\nlaw of his God:\" and even there, if he give offence, it will only be\nwhere he dares not do otherwise; and if he fall into dis-esteem or\ndisgrace it shall not be chargeable to any conduct which is justly\ndishonourable, or even to any unnecessary singularities on his part, but\nto the false standard of estimation of a misjudging world. When his\ncharacter is thus mistaken, or his conduct thus misconstrued, he will\nnot wrap himself up in a mysterious sullenness; but will be ready, where\nhe thinks any one will listen to him with patience and candour, to clear\nup what has been dubious, to explain what has been imperfectly known,\nand \"speaking the truth in love\" to correct, if it may be, the erroneous\nimpressions which have been conceived of him. He may sometimes feel it\nhis duty publicly to vindicate his character from unjust reproach, and\nto repel the false charges of his enemies; but he will carefully however\nwatch against being led away by pride, or being betrayed into some\nbreach of truth or of Christian charity, when he is treading in a path\nso dangerous. At such a time he will also guard, with more than ordinary\ncircumspection, against any undue solicitude about his worldly\nreputation for its own sake; and when he has done what duty requires for\nits vindication, he will sit down with a peaceable and quiet mind, and\nit will be matter of no very deep concern to him if his endeavours\nshould have been ineffectual. If good men in every age and nation have\nbeen often unjustly calumniated and disgraced, and if, in such\ncircumstances, even the darkness of paganism has been able contentedly\nto repose itself on the consciousness of innocence, shall one who is\ncheered by the Christian's hope, who is assured also, that a day will\nshortly come in which whatever is secret shall be made manifest, and the\nmistaken judgments of men, perhaps even of good men, being corrected,\nthat \"he shall then have praise of God;\" shall such an one, I say, sink?\nshall he even bend or droop under such a trial? They might be more\nexcusable in over-valuing human reputation to whom all beyond the grave\nwas dark and cheerless. They also might be more easily pardoned for\npursuing with some degree of eagerness and solicitude that glory which\nmight survive them, thus seeking as it were to extend the narrow span of\ntheir earthly existence: but far different is our case, to whom these\nclouds are rolled away, and \"life and immortality brought to light by\nthe Gospel.\" Not but that worldly favour and distinction are amongst the\nbest things this world has to offer: but the Christian knows it is the\nvery condition of his calling, _not_ to have his portion here; and as in\nthe case of any other earthly enjoyments, so in that also of worldly\nhonour, he dreads, lest his supreme affections being thereby gratified,\nit should be hereafter said to him \"remember that thou in thy life time\nreceivedst thy good things.\"\n\nHe is required by his holy calling to be victorious over the world; and\nto this victory, the conquest of the dread of its dis-esteem and\ndishonour is essentially and indispensably required. He reflects on\nthose holy men who \"had trial of cruel mockings;\" he remembers that our\nblessed Saviour himself \"was despised and rejected of men;\" and what is\nhe, that he should be exempted from the common lot, or think it much to\nbear the scandal of his profession? If therefore he is creditable and\npopular, he considers this, if the phrase may be pardoned, as something\nbeyond his bargain; and he watches himself, with double care, lest he\nshould grow over-fond of what he may be shortly called upon to\nrelinquish. He meditates often on the probability of his being involved\nin such circumstances, as may render it necessary for him to subject\nhimself to disgrace and obloquy; thus familiarizing himself with them\nbetimes, and preparing himself, that when the trying hour arrives they\nmay not take him unawares.\n\nBut the cultivation of the desire of \"that honour which cometh from\nGod,\" he finds the most effectual means of bringing his mind into a\nproper temper, in what regards the love of human approbation. Christian!\nwould thou indeed reduce this affection under just controul--_sursum\ncorda!_ Rise on the wings of contemplation, until the praises and the\ncensures of men die away upon the ear, and the still small voice of\nconscience is no longer drowned by the din of this nether world. Here\nthe sight is apt to be occupied with earthly objects, and the hearing to\nbe engrossed with earthly sounds; but there thou shalt come within the\nview of that resplendent and incorruptible crown, which is held forth to\nthy acceptance in the realms of light, and thine ear shall be regaled\nwith Heavenly melody! Here we dwell in a variable atmosphere--the\nprospect is at one time darkened by the gloom of disgrace, and at\nanother the eye is dazzled by the gleamings of glory: but thou hast now\nascended above this inconstant region; no storms agitate, no clouds\nobscure the air, and the lightnings play, and the thunders roll beneath\nthee.\n\nThus, at chosen seasons, the Christian exercises himself; and when, from\nthis elevated region he descends into the plain below, and mixes in the\nbustle of life, he still retains the impressions of his more retired\nhours. By these he realizes to himself the unseen world; he accustoms\nhimself to speak and act as in the presence of \"an innumerable company\nof angels, and of the spirits of just men made perfect, and of God the\nJudge of all;\" the consciousness of _their_ approbation cheers and\ngladdens his soul, under the scoffs and reproaches of an undiscerning\nworld, and to his delighted ear, their united praises form a _harmony_\nwhich a few discordant earthly voices cannot interrupt.\n\nBut though the Christian be sometimes enabled thus to triumph over the\ninordinate love of human applause, he does not therefore deem himself\nsecure from its encroachments. On the contrary, he is aware, so strong\nand active is its principle of vitality, that even where it seems\nextinct, let but circumstances favour its revival, and it will spring\nforth again in renewed vigour. And as his watch must thus during life\nknow no termination, because the enemy will ever be at hand; so it must\nbe the more close and vigilant, because he is no where free from danger,\nbut is on every side open to attack. \"Sume superbiam quaesitam meritis,\"\nwas the maxim of a worldly moralist: but the Christian is aware, that he\nis particularly assailable where he really excels; there he is in\nespecial danger, lest his motives, originally pure, being insensibly\ncorrupted, he should be betrayed into an anxiety about worldly favour,\nfalse in principle or excessive in degree, when he is endeavouring to\nrender his virtue amiable and respected in the eyes of others, and in\nobedience to the Scripture injunction, is willing to let his \"light so\nshine before men, that they may see his good works, and glorify his\nFather which is in heaven.\"\n\nHe watches himself also on small as well as on great occasions: the\nlatter indeed, in the case of many persons, can hardly ever be expected\nto occur, whereas the former are continually presenting themselves: and\nthus, whilst on the one hand they may be rendered highly useful in\nforming and strengthening a just habit of mind in the particular in\nquestion; so, on the other, they are the means most at hand for enabling\nus to discover our own real character. Let not this be slightly passed\nover. If any one finds himself shrinking from disrepute or dis-esteem in\nlittle instances; but apt to solace himself with the persuasion, that\nhis spirits being fully called forth to the encounter, he could boldly\nstand the brunt of sharper trials; let him be slow to give entertainment\nto so beguiling a suggestion; and let him not forget that these little\ninstances, where no credit is to be got, and the vainest can find small\nroom for self-complacency, furnish perhaps the truest tests whether we\nare ashamed of the Gospel of Christ, and are willing, on principles\nreally pure, to bear reproach for the name of Jesus.\n\nThe Christian too is well aware that the excessive desire of human\napprobation is a passion of so subtile a nature, that there is nothing\ninto which it cannot penetrate; and from much experience, learning to\ndiscover it where it would lurk unseen, and to detect it under its more\nspecious disguises, he finds, that elsewhere disallowed and excluded, it\nis apt to insinuate itself into his very religion, where it especially\ndelights to dwell, and obstinately maintains its residence. Proud piety\nand ostentatious charity, and all the more open effects it there\nproduces, have been often condemned, and we may discover the tendencies\nto them in ourselves, without difficulty. But where it appears not so\nlarge in bulk, and in shape so unambiguous, let its operation be still\nsuspected. Let not the Christian suffer himself to be deceived by any\nexternal dissimilitudes between himself and the world around him,\ntrusting perhaps to the sincerity of the principle to which they\noriginally owed their rise; but let him beware lest through the\ninsensible encroachments of the subtle usurper, his religion should at\nlength have \"only a name to live,\" being gradually robbed of its\nvivifying principle; lest he should be mainly preserved in his religious\ncourse by the dread of incurring the charge of levity, for quitting a\npath on which he had deliberately entered. Or where, on a strict and\nimpartial scrutiny of his governing motives, he may fairly conclude\nthis not to be the case, let him beware lest he be influenced by this\nprinciple in particular parts of his character, and especially where any\nexternal singularities are in question; closely scrutinizing his\napparent motives, lest he should be prompted to his more than ordinary\nreligious observances, and be kept from participating in the licentious\npleasures of a dissipated age, not so much by a vigorous principle of\ninternal holiness, as by a fear of lessening himself in the good opinion\nof the stricter circle of his associates, or of suffering even in the\nestimation of the world at large, by violating the proprieties of his\nassumed character.\n\nTo those who, in the important particular which we have been so long\ndiscussing, wish to conform themselves to the injunctions of the word of\nGod, we must advise a laborious watchfulness, a jealous guard, a close\nand frequent scrutiny of their own hearts, that they may not mistake\ntheir real character, and too late find themselves to have been\nmistaken, as to what they had conceived to be their governing motives.\nAbove all, let them labour, with humble prayers for the Divine\nassistance, to fix in themselves a deep, habitual, and practical sense\nof the excellence of \"that honour which cometh from God,\" and of the\ncomparative worthlessness of all earthly estimation and pre-eminence. In\ntruth, unless the affections of the soul be thus predominantly engaged\non the side of heavenly in preference to that of human honour, though we\nmay have relinquished the pursuit of fame, we shall not have acquired\nthat firm contexture of mind, which can bear disgrace and shame, without\nyielding to the pressure. Between these two states there is a wide\ninterval, and he who, on a sober review of his conduct and motives,\nfinds reason to believe he has arrived at the one, must not therefore\nconclude he has reached the other. To the one, a little natural\nmoderation and quietness of temper may be sufficient to conduct us: but\nto the other, we can only attain by much discipline and slow advances;\nand when we think we have made great way, we shall often find reason to\nconfess in the hour of trial, that we had greatly, far too greatly,\nover-rated our progress.\n\nWhen engaged too in the prosecution of this course, we must be aware of\nthe snares which lie in our way, and of the deceits to which we are\nliable: and we must be provided against these impositions, by having\nobtained a full and distinct conception of the temper of mind with\nregard to human favour, which is prescribed to us in Scripture; and by\ncontinually examining our hearts and lives to ascertain how far they\ncorrespond with it. This will prevent our substituting contemplation in\nthe place of action, and giving ourselves too much up to those religious\nmeditations which were formerly recommended, in which we must not\nindulge to the neglect of the common _duties_ of life: this will prevent\nour mistaking the gratification of an indolent temper for the\nChristian's disregard of fame; for, never let it be forgotten, we must\n_deserve_ estimation, though we may not _possess_ it, forcing men of the\n_world_ to acknowledge, that we do not want their boasted spring of\naction to set us in motion; but that its place is better supplied to us\nby another, which produces all the good of their's without its evil;\nthus demonstrating the superiority of the principle which animates us,\nby the superior utility and excellence of its effects. This principle,\nin order to be pure and genuine, though nerved with more than mortal\nfirmness, must be sweetened by love, and tempered with humility. The\nformer of these qualities will render us kind, friendly, and beneficent,\npreventing our being no longer on the watch to promote the happiness or\ncomfort of others, than whilst we are stimulated by the desire of their\napplause; the produce of which passion, whatever may be vaunted of its\neffects on social intercourse, is often nothing better than selfishness,\nbut ill concealed under a superficial covering of exterior courtesy.\n\nHumility, again, reducing us in our own value, will moderate our claims\non worldly estimation. It will check our tendency to ostentation and\ndisplay, prompting us rather to avoid, than to attract notice. It will\ndispose us to sit down in quiet obscurity, though, judging ourselves\nimpartially, we believe ourselves better entitled to credit, than those\non whom it is conferred; closing the entrance against a proud, painful,\nand malignant passion, from which, under such circumstances, we can\notherwise be hardly free, the passion of \"high disdain from sense of\ninjured merit.\"\n\nLove and humility will concur in producing a frame of mind, not more\ndistinct from an ardent thirst of glory, than from that frigid\ndisregard, or insolent contempt, or ostentatious renunciation of human\nfavour and distinction, which we have sometimes seen opposed to it.\nThese latter qualities may not infrequently be traced to a slothful,\nsensual, and selfish temper; to the consciousness of being unequal to\nany great and generous attempts; to the disappointment of schemes of\nambition or of glory; to a little personal experience of the world's\ncapricious and inconstant humour. The renunciation in these cases,\nhowever sententious, is often far from sincere; and it is even made not\nunfrequently, with a view to the attainment of that very distinction\nwhich it affects to disclaim. In some other of these instances, the\nover-valuation and inordinate desire of worldly credit, however\ndisavowed, are abundantly evident, from the merit which is assumed for\nrelinquishing them; or from that sour and surly humour, which betrays a\ngloomy and a corroded mind, galled and fretting under the irritating\nsense of the want of that which it most wishes to possess.\n\nBut the Christian's is a far different temper: not a temper of sordid\nsensuality, or lazy apathy, or dogmatizing pride, or disappointed\nambition: more truly independent of worldly estimation than philosophy\nwith all her boasts, it forms a perfect contrast to Epicurean\nselfishness, and to Stoical pride, and to Cynical brutality. It is a\ntemper compounded of firmness, and complacency, and peace, and love; and\nmanifesting itself in acts of kindness and of courtesy; a kindness, not\npretended but genuine; a courtesy, not false and superficial, but\ncordial and sincere. In the hour of popularity it is not intoxicated, or\ninsolent; in the hour of unpopularity, it is not desponding or morose;\nunshaken in constancy, unwearied in benevolence, firm without roughness,\nand assiduous without servility.\n\nNotwithstanding the great importance of the topic which we have been\ninvestigating, it will require much indulgence on the part of the\nreader, to excuse the disproportionate length into which the discussion\nhas been almost insensibly drawn out: yet this, it is hoped, may not be\nwithout its uses, if the writer have in any degree succeeded in his\nendeavour, to point out the dangerous qualities and unchristian\ntendencies of a principle, of such general predominance throughout the\nhigher classes of society, and to suggest to the serious inquirer some\npractical hints for its regulation and controul. Since the principle\ntoo, of which we have been treating, is one of the most ordinary\nmodifications of pride; the discussion may also serve in some degree to\nsupply a manifest deficiency, a deficiency to be ascribed to the fear of\ntrespassing too far on the reader's patience, in having but slightly\ntouched on the allowed prevalence of that master passion, and on the\nallowed neglect of its opposite, humility.\n\n\nSECTION IV.\n\n_The generally prevailing Error, of substituting amiable Tempers and\nuseful Lives in the place of Religion, stated and confuted; with Hints\nto real Christians._\n\nThere is another practical error very generally prevalent, the effects\nof which are highly injurious to the cause of Religion; and which in\nparticular is often brought forward when, upon Christian principles, any\nadvocates for Christianity would press the practice of Christian\nvirtues. Before we proceed, therefore, to comment upon what remains to\nbe discussed, of the misconceptions and defects of the bulk of professed\nChristians, it may not be amiss to dispose of this objection to our\nwhole scheme.\n\nThe error in question is that of exaggerating the merit of certain\namiable and useful qualities, and of considering them as of themselves\nsufficient to compensate for the want of the supreme love and fear of\nGod.\n\nIt seems to be an opinion pretty generally prevalent, that kindness and\nsweetness of temper; sympathizing, and benevolent, and generous\naffections; attention to what in the world's estimation are the\ndomestic, relative, and social duties; and above all a life of general\nactivity and usefulness, may well be allowed, in our imperfect state, to\nmake up for the defect of what in strict propriety of speech is termed\nReligion.\n\nMany indeed will unreservedly declare, and more will hint the opinion,\nthat \"the difference between the qualities above-mentioned and Religion,\nis rather a verbal or logical, than a real and essential difference; for\nin truth what are they but Religion in substance if not in name? Is it\nnot the great end of Religion, and in particular the glory of\nChristianity, to extinguish the malignant passions; to curb the\nviolence, to controul the appetites, and to smooth the asperities of\nman; to make us compassionate and kind, and forgiving one to another; to\nmake us good husbands, good fathers, good friends, and to render us\nactive and useful in the discharge of the relative, social, and civil\nduties? We do not deny that in the general mass of society, and\nparticularly in the lower orders, such conduct and tempers cannot be\ndiffused and maintained by any other medium than that of Religion. But\nif the end be effected, surely it is only unnecessary refinement to\ndispute about the means. It is even to forget your own principles; and\nto refuse its just place to solid practical virtue, while you assign too\nhigh a value to speculative opinions.\"\n\nThus a fatal distinction is admitted between Morality and Religion: a\ngreat and desperate error, of which it is the more necessary to take\nnotice; because many who would condemn, as too strong, the language in\nwhich this opinion is sometimes openly avowed, are yet more or less\ntinctured with the notion itself; and under the habitual and almost\nunperceived influence of this beguiling suggestion, are vainly solacing\ntheir imaginations, and repressing their well-grounded fears concerning\n_their own_ state; and are also quieting their just solicitude\nconcerning the spiritual condition of _others_, and soothing themselves\nin the neglect of friendly endeavours for their improvement.\n\nThere can hardly be a stronger proof of the cursory and superficial\nviews, with which men are apt to satisfy themselves in religious\nconcerns, than the prevalence of the opinion here in question; the\nfalsehood and sophistry of which must be acknowledged by any one who,\nadmitting the authority of Scripture, will examine it with ever so\nlittle seriousness and impartiality of mind.\n\nAppealing indeed to a less strict standard, it would not be difficult to\nshew that the moral worth of these sweet and benevolent tempers, and of\nthese useful lives, is apt to be greatly over-rated. The former\ninvoluntarily gain upon our affections and disarm our severer judgments,\nby their kindly, complying, and apparently disinterested nature; by\ntheir prompting men to flatter instead of mortifying our pride, to\nsympathize either with our joys or our sorrows, to abound in obliging\nattentions and offices of courtesy; by their obvious tendency to produce\nand maintain harmony and comfort in social and domestic life. It is not\nhowever unworthy of remark, that from the commendations which are so\ngenerally bestowed on these qualities, and their rendering men\nuniversally acceptable and popular, there is many a false pretender to\nthem, who gains a credit for them which he by no means deserves; in whom\nthey are no more than the proprieties of his assumed character, or even\na mask which is worn in public, only the better to conceal an opposite\ntemper. Would you see this man of courtesy and sweetness stripped of his\nfalse covering, follow him unobserved into his family; and you shall\nbehold, too plain to be mistaken, selfishness and spleen harassing and\nvexing the wretched subjects of their unmanly tyranny; as if being\nreleased at length from their confinement, they were making up to\nthemselves for the restraint which had been imposed on them in the\nworld.\n\nBut where the benevolent qualities are genuine, they often deserve the\nname rather of amiable instincts, than of moral virtues. In many cases,\nthey imply no mental conflict, no previous discipline: they are apt to\nevaporate in barren sensibilities, and transitory sympathies, and\nindolent wishes, and unproductive declarations: they possess not that\nstrength and energy of character, which, in contempt of difficulties and\ndangers, produce alacrity in service, vigour and perseverance in action.\nDestitute of proper firmness, they often encourage that vice and folly\nwhich it is their especial duty to repress; and it is well if, from\ntheir soft complying humour, they are not often drawn in to participate\nin what is wrong, as well as to connive at it. Thus their possessors\nare frequently, in the eye of truth and reason, bad magistrates, bad\nparents, bad friends; defective in those very qualities, which give to\neach of those several relations its chief and appropriate value. And\nthis, let it be also observed, is a defect which might well bring into\nquestion that freedom from selfishness, which is so often claimed for\nthem; inasmuch as there is too great reason to fear, that it often\narises in us chiefly from indisposition to submit to a painful effort,\nthough real good-will commands the sacrifice, or from the fear of\nlessening the regard in which we are held, and the good opinion which is\nentertained of us.\n\nIt should farther also be observed concerning these qualities, when they\nare not grounded and rooted in religion, that they are of a sickly and\nshort-lived nature, and want that hardy and vigorous temperament, which\nis requisite for enabling them to bear without injury, or even to\nsurvive, the rude shocks and the variable and churlish seasons, to which\nin such a world as this they must ever be exposed. It is only a\n_Christian_ love of which it is the character, that \"it suffereth long,\nand yet is kind;\" \"that it is not easily provoked, that it beareth all\nthings, and endureth all things.\" In the spring of youth indeed, the\nblood flows freely through the veins; we are flushed with health and\nconfidence; hope is young and ardent, our desires are unsated, and\nwhatever we see has the grace of novelty; we are the more disposed to be\ngood-natured because we are pleased; pleased, because universally well\nreceived. Wherever we cast our eyes, we see some face of friendship, and\nlove, and gratulation: All nature smiles around us. Now the amiable\ntempers of which we have been speaking naturally spring up. The soil\nsuits, the climate favours them. They appear to shoot forth vigorously\nand blossom in gay luxuriance. To the superficial eye, all is fair and\nflourishing; we anticipate the fruits of Autumn, and promise ourselves\nan ample produce. But by and by the sun scorches, the frost nips, the\nwinds rise, the rains descend; our golden dreams are blasted, all our\nfond expectations are no more. Our youthful efforts let it be supposed\nhave been successful; and we rise to wealth or eminence. A kind flexible\ntemper and popular manners have produced in us, as they are too apt, a\nyouth of easy social dissipation, and unproductive idleness; and we are\novertaken too late by the consciousness of having wasted that time which\ncannot be recalled, and those opportunities which we cannot now recover.\nWe sink into disregard and obscurity when, there being a call for\nqualities of more energy, indolent good nature must fall back. We are\nthrust out of notice by accident or misfortunes. We are left behind by\nthose with whom we started on equal terms, and who, originally perhaps\nhaving less pretensions and fewer advantages, have greatly outstripped\nus in the race of honour: and their having got before us is often the\nmore galling, because it appears to us, and perhaps with reason, to have\nbeen chiefly owing to a generous easy good-natured humour on our part,\nwhich disposed us to allow them at first to pass by us without jealousy,\nand led us to give place without a struggle to their more lofty\npretensions. Thus we suffered them quietly to occupy a station to which\noriginally we had as fair a claim as they; but, this station being once\ntamely surrendered, we have forfeited it for ever. Our aukward and vain\nendeavours meanwhile to recover it, while they shew that we want\nself-knowledge and composure in our riper years, as much as in our\nyounger we had been destitute of exertion, serve only to make our\ninferiority more manifest, and to bring our discontent into the fuller\nnotice of an ill-natured world, which however not unjustly condemns and\nridicules our misplaced ambition.\n\nIt may be sufficient to have hinted at a few of the vicissitudes and\nchanges of advancing life; let the reader's own mind fill up the\ncatalogue. Now the bosom is no longer cheerful and placid; and if the\ncountenance preserve its exterior character, this is no longer the\nhonest expression of the heart. Prosperity and luxury, gradually\nextinguishing sympathy, and puffing up with pride, harden and debase the\nsoul. In other instances, shame secretly clouds, and remorse begins to\nsting, and suspicion to corrode, and jealousy and envy to embitter.\nDisappointed hopes, unsuccessful competitions, and frustrated pursuits,\nsour and irritate the temper. A little personal experience of the\nselfishness of mankind, damps our generous warmth and kind affections;\nreproving the prompt sensibility and unsuspecting simplicity of our\nearlier years. Above all, ingratitude sickens the heart, and chills and\nthickens the very life's-blood of benevolence: till at length our\nyouthful Nero, soft and susceptible, becomes a hard and cruel tyrant;\nand our youthful Timon, the gay, the generous, the beneficent, is\nchanged into a cold, sour, silent misanthrope.\n\nAnd as in the case of amiable tempers, so in that also of what are\ncalled useful lives, it must be confessed that their intrinsic worth,\narguing still merely on principles of reason, is apt to be greatly\nover-rated. They are often the result of a disposition naturally\nbustling and active, which delights in motion, and finds its labour more\nthan repaid, either by the very pleasure which it takes in its\nemployments, or by the credit which it derives from them. More than\nthis; if it be granted that Religion tends in general to produce\nusefulness, particularly in the lower orders, who compose a vast\nmajority of every society; and therefore that these irreligious men of\nuseful lives are rather exceptions to the general rule; it must at least\nbe confessed that they are so far useless, or even positively\nmischievous, as they either neglect to encourage or actually discourage\nthat principle, which is the great operative spring of usefulness in the\nbulk of mankind.\n\nThus it might well perhaps be questioned, estimating these men by their\nown standard, whether the _particular_ good in this case, is not more\nthan counterbalanced by the _general_ evil; still more, if their conduct\nbeing brought to a strict account, they should be charged, as they\njustly ought, with the loss of the good which, if they had manifestly\nand avowedly acted from a higher principle, might have been produced,\nnot only directly in themselves, but indirectly and remotely in others,\nfrom the extended efficacy of a religious example. They may be compared,\nnot unaptly, to persons whom some peculiarity of constitution enables to\nset at defiance those established rules of living, which must be\nobserved by the world at large. These healthy debauchees, however they\nmay plead in their defence that they do themselves no injury, would\nprobably, but for their excesses, have both enjoyed their health\nbetter, and preserved it longer, as well as have turned it to better\naccount; and it may at least be urged against them, that they disparage\nthe laws of temperance, and fatally betray others into the breach of\nthem, by affording an instance of their being transgressed with\nimpunity.\n\nBut were the merit of the qualities in question greater than it is, and\nthough it were not liable to the exceptions which have been alleged\nagainst it, yet could they be in no degree admitted, as a compensation\nfor the want of the supreme love and fear of God, and of a predominant\ndesire to promote his glory. The observance of one commandment, however\nclearly and forcibly enjoined, cannot make up for the neglect of\nanother, which is enjoined with equal clearness and equal force. To\nallow this plea in the present instance, would be to permit men to\nabrogate the first table of the law on condition of their obeying the\nsecond. But Religion suffers not any such _composition_ of duties. It is\non the very self same miserable principle, that some have thought to\natone for a life of injustice and rapine by the strictness of their\nreligious observances. If the former class of men can plead the diligent\ndischarge of their duties to their fellow-creatures, the latter will\nurge that of their's to God. We easily see the falsehood of the plea in\nthe latter case; and it is only self deceit and partiality which prevent\nits being equally visible in the former. Yet so it is; such is the\nunequal measure, if I may be allowed the expression, which we deal out\nto God, and to each other. It would justly and universally be thought\nfalse confidence in the religious thief or the religious adulterer, (to\nadmit for the sake of argument such a solecism in terms) to solace\nhimself with the firm persuasion of the Divine favour: but it will, to\nmany, appear hard and precise, to deny this firm persuasion of Divine\napprobation to the avowedly irreligious man of social and domestic\nusefulness.\n\nWill it here be urged, that the writer is not doing justice to his\nopponent's argument; which is not, that irreligious men of useful lives\nmay be excused for neglecting their duties towards God, in consideration\nof their exemplary discharge of their duties towards their\nfellow-creatures; but that in performing the latter they perform the\nformer _virtually_, and _substantially_, if not in name?\n\nCan then our opponent deny, that the Holy Scriptures are in nothing more\nfull, frequent, strong, and unequivocal, than in their injunctions on us\nsupremely to love and fear God, and to worship and serve him continually\nwith humble and grateful hearts; habitually regarding him as our\nBenefactor, and Sovereign, and Father, and abounding in sentiments of\ngratitude and loyalty, and respectful affection? Can he deny that these\npositive precepts are rendered, if possible, still more clear, and their\nauthority still more binding, by illustrations and indirect\nconfirmations almost innumerable? And who then is that bold intruder\ninto the counsels of infinite wisdom, who, in palpable contempt of these\nprecise commands, thus illustrated also and confirmed, will dare to\nmaintain that, knowing the intention with which they were primarily\ngiven and the ends they were ultimately designed to produce, he may\ninnocently neglect or violate their plain obligations; on the plea that\nhe conforms himself, though in a different manner, to this primary\nintention, and produces, though by different means, these real and\nultimate ends?\n\nThis mode of arguing is one, with which, to say nothing of its insolent\nprophaneness, the heart of man, prone to deceive himself and partial in\nhis own cause, is not fit to be trusted. Here again, more cautious and\njealous in the case of our worldly, than of our religious interests, we\nreadily discern the fallacy of this reasoning and protest against it,\nwhen it is attempted to be introduced into the commerce of life. We see\nclearly that it would afford the means of refining away by turns every\nmoral obligation. The adulterer might allow himself with a good\nconscience, to violate the bed of his unsuspecting friend, whenever he\ncould assure himself that his crime would escape detection; for then,\nwhere would be the evil and misery, the prevention of which was the real\nultimate object of the prohibition of adultery? The thief, in like\nmanner, and even the murderer, might find abundant room for the\n_innocent_ exercise of their respective occupations, arguing from the\nprimary intention and real objects of the commands, by which theft and\nmurder were forbidden. There perhaps exists not a crime, to which this\ncrooked morality would not furnish some convenient opening.\n\nBut this miserable sophistry deserves not that we should spend so much\ntime in the refutation of it. To discern its fallaciousness, requires\nnot acuteness of understanding, so much as a little common honesty.\n\"There is indeed no surer mark of a false and hollow heart, than a\ndisposition thus to quibble away the clear injunctions of duty and\nconscience[81]:\" It is the wretched resource of a disingenuous mind,\nendeavouring to escape from convictions before which it cannot stand,\nand to evade obligations which it dares not disavow.\n\nThe arguments which have been adduced would surely be sufficient to\ndisprove the extravagant pretensions of the qualities under\nconsideration, though those qualities were _perfect_ in their _nature_.\nBut they are not perfect. On the contrary, they are radically defective\nand corrupt; they are a body without a soul; they want the vital\nactuating principle, or rather they are animated and actuated by a false\none. Christianity, let me avail myself of the very words of a friend[82]\nin maintaining her argument, is \"a Religion of Motives.\" _That_ only is\nChristian practice, which flows from Christian principles; and none else\nwill be admitted as such by Him, who will be obeyed as well as\nworshipped \"in spirit and in truth.\"\n\nThis also is a position of which, in our intercourse with our\nfellow-creatures, we clearly discern the justice, and universally admit\nthe force. Though we have received a benefit at the hands of any one, we\nscarcely feel grateful, if we do not believe the intention towards us to\nhave been friendly. Have we served any one from motives of kindness, and\nis a return of service made to us? We hardly feel ourselves worthily\nrequited, except that return be dictated by gratitude. We should think\nourselves rather injured than obliged by it, if it were merely prompted\nby a proud unwillingness to continue in our debt[83]. What husband, or\nwhat father, not absolutely dead to every generous feeling, would be\nsatisfied with a wife or a child; who, though he could not charge them\nwith any actual breach of their respective obligations, should yet\nconfessedly perform them from a cold sense of duty, in place of the\nquickening energies of conjugal, and filial affection? What an insult\nwould it be to such an one, to tell him gravely that he had no reason to\ncomplain!\n\nThe unfairness, with which we suffer ourselves to reason in matters of\nReligion, is no where more striking than in the instance before us. It\nwere perhaps not unnatural to suppose that, as we cannot see into each\nother's bosoms, and have no sure way of judging any one's internal\nprinciples but by his external actions, it would have grown into an\nestablished rule, that when the latter were unobjectionable, the former\nwere not to be questioned; and on the other hand, that in reference to a\nBeing who searches the heart, our motives, rather than our external\nactions, would be granted to be the just objects of inquiry. But we\nexactly reverse these natural principles of reasoning. In the case of\nour fellow-creatures, the motive is that which we principally inquire\nafter and regard. But in the case of our Supreme Judge, from whom no\nsecrets are hid, we suffer ourselves to believe that internal principles\nmay be dispensed with, if the external action be performed!\n\nLet us not however be supposed ready to concede, in contradiction to\nwhat has been formerly contended, that where the true motive is wanting,\nthe external actions themselves will not generally betray the defect.\nWho is there that will not confess in the instance so lately put, of a\nwife and a child who should discharge their respective obligations\nmerely from a cold sense of duty, that the inferiority of their\nactuating principle would not be confined to its _nature_, but would be\ndiscoverable also in its _effects_? Who is there that does not feel that\nthese domestic services, thus robbed of their vital spirit, would be so\ndebased and degraded in our estimation, as to become not barely lifeless\nand uninteresting, but even distasteful and loathsome? Who will deny\nthat these would be performed in fuller measure, with more wakeful and\nunwearied attention, as well as with more _heart_; where with the same\nsense of duty the enlivening principle of affection should be also\nassociated?\n\nThe enemies of Religion are sometimes apt to compare the irreligious\nman, of a temper naturally sweet and amiable, with the religious man of\nnatural roughness and severity; the irreligious man of natural activity,\nwith the religious man who is naturally indolent; and thence to draw\ntheir inferences. But this mode of reasoning is surely unjust. If they\nwould argue the question fairly, they should make their comparisons\nbetween persons of similar natural qualities, and not in one or two\nexamples, but in a mass of instances. They would then be compelled to\nconfess the efficacy of Religion, in heightening the benevolence and\nincreasing the usefulness of men: and to admit that, granting the\noccasional but rare existence of genuine and persevering benevolence of\ndisposition and usefulness of life, where the religious principle is\nwanting; yet that experience gives us reason to believe, that true\nReligion, while it would have implanted these qualities in persons in\nwhom before they had no place, would in general have given, to these\nvery characters in whom they do exist, additional force in the same\ndirection. It would have rendered the amiable more amiable, the useful\nmore useful, with fewer inconsistencies, with less abatement.\n\nLet _true Christians_ meanwhile be ever mindful, that _they_ are loudly\ncalled upon to make this argument still more clear, these positions\nstill less questionable. You are every where commanded to be tender and\nsympathetic, diligent and useful; and it is the character of that\n\"wisdom from above,\" in which you are to be proficients, that it \"is\ngentle and easy to be intreated, full of mercy and good fruits.\" Could\nthe efficacy of Christianity in softening the heart be denied by those,\nwho saw in the instance of the great Apostle of the Gentiles, that it\nwas able to transform a bigotted, furious, and cruel persecutor, into an\nalmost unequalled example of candour, and gentleness, and universal\ntenderness and love? Could its spirit of active beneficence be denied by\nthose, who saw its Divine Author so diligent and unwearied in his\nbenevolent labours, as to justify the compendious description which was\ngiven of him by a personal witness of his exertions, that he \"went about\ndoing good?\" Imitate these blessed examples: so shall you vindicate the\nhonour of your profession, and \"put to silence the ignorance of foolish\nmen:\" so shall you obey those Divine injunctions of adorning the\ndoctrine of Christ, and of \"letting your light shine before men, that\nthey may see your good works, and glorify your Father which is in\nheaven.\" Beat the world at its own best weapons. Let your love be more\naffectionate, your mildness less open to irritation, your diligence more\nlaborious, your activity more wakeful and persevering. Consider\nsweetness of temper and activity of mind, if they naturally belong to\nyou, as talents of special worth and utility, for which you will have to\ngive account. Carefully watch against whatever might impair them,\ncherish them with constant assiduity, keep them in continual exercise,\nand direct them to their noblest ends. The latter of these qualities\nrenders it less difficult, and therefore more incumbent on you, to be\never abounding in the work of the Lord; and to be copious in the\nproduction of that species of good fruit, of which mankind in general\nwill be most ready to allow the excellence, because they best understand\nits nature. In _your_ instance, the solid substance of Christian\npractice is easily susceptible of that high and beautiful polish, which\nmay attract the attention, and extort the admiration of a careless and\nundiscerning world, so slow to notice, and so backward to acknowledge,\nintrinsic worth, when concealed under a less sightly exterior. Know\nthen, and value as ye ought, the honourable office which is especially\ndevolved on you. Let it be your acceptable service to recommend the\ndiscredited cause, and sustain the fainting interests of Religion, to\nfurnish to her friends matter of sound and obvious argument, and of\nhonest triumph; and if your best endeavours cannot conciliate, to refute\nat least, and confound her enemies.\n\nIf on the other hand, you are conscious that you are naturally rough and\naustere, that disappointments have soured, or prosperity has elated you,\nor that habits of command have rendered you quick in expression, and\nimpatient of contradiction; or if, from whatever other cause, you have\ncontracted an unhappy peevishness of temper, or asperity of manners, or\nharshness and severity of language, (remember that these defects are by\nno means incompatible with an aptness to perform services of substantial\nkindness); if nature has been confirmed by habit till at length your\nsoul seems thoroughly tinctured with these evil dispositions, yet do not\ndespair. Remember that the Divine Agency is promised, \"to take away the\nheart of stone, and give a heart of flesh,\" of which it is the natural\nproperty to be tender and susceptible. Pray then earnestly and\nperseveringly, that the blessed aid of Divine Grace may operate\neffectually on your behalf. Beware of acquiescing in the evil tempers in\nquestion, under the idea that they are the ordinary imperfections of the\nbest of men; that they shew themselves only in little instances; that\nthey are only occasional, hasty, and transient effusions, when you are\ntaken off your guard; the passing shade of your mind, and not the\nsettled colour. Beware of excusing or allowing them in yourself, under\nthe notion of warm zeal for the cause of Religion and virtue, which you\nperhaps own is now and then apt to carry you into somewhat over-great\nseverity of judgment, or sharpness in reproof. Listen not to these, or\nany other such flattering excuses, which your own heart will be but too\nready to suggest to you. Scrutinize yourself rather with rigorous\nstrictness; and where there is so much room for self-deceit, call in the\naid of some faithful friend, and unbosoming yourself to him without\nconcealment, ask his impartial and unreserved opinion of your behaviour\nand condition. Our unwillingness to do this, often betrays to others,\n(not seldom it first discovers to ourselves) that we entertain a secret\ndistrust of our own character and conduct. Instead also of extenuating\nto yourself the criminality of the vicious tempers under consideration,\nstrive to impress your mind deeply with a sense of it. For this end,\noften consider seriously, that these rough and churlish tempers are a\ndirect contrast to the \"meekness and gentleness of Christ;\" and that\nChristians are strongly and repeatedly enjoined to copy after their\ngreat Model in these particulars, and to be themselves patterns of\n\"mercy and kindness, and humbleness of mind, and meekness, and long\nsuffering.\" They are to \"put away all bitterness, and wrath, and anger,\nand clamour, and evil speaking,\" not only \"being ready to every good\nwork, but being _gentle_ unto _all_ men,\" \"shewing _all_ meekness unto\n_all_ men,\" \"forbearing, forgiving,\" tender hearted. Remember the\nApostle's declaration, that \"if any man bridleth not his tongue, he only\nseemeth to be religious, and deceiveth his own heart;\" and that it is\none of the characters of that love, without which all pretensions to the\nname of Christian are but vain, that \"it doth not behave itself\nunseemly.\" Consider how much these acrimonious tempers must break in\nupon the peace, and destroy the comfort, of those around you. Remember\nalso that the honour of your Christian profession is at stake, and be\nsolicitous not to discredit it: justly dreading lest you should disgust\nthose whom you ought to conciliate; and by conveying an unfavourable\nimpression of your principles and character, should incur the guilt of\nputting an \"offence in your brother's way;\" thereby \"hindering the\nGospel of Christ,\" the advancement of which should be your daily and\nassiduous care.\n\nThus having come to the full knowledge of your disease, and to a just\nimpression of its malignity, strive against it with incessant\nwatchfulness. Guard with the most jealous circumspection against its\nbreaking forth into act. Force yourself to abound in little offices of\ncourtesy and kindness; and you shall gradually experience in the\nperformance of these a pleasure hitherto unknown, and awaken in yourself\nthe dormant principles of sensibility. But take not up with external\namendment; guard against a false shew of sweetness of disposition; and\nremember that the Christian is not to be satisfied with the world's\nsuperficial courtliness of demeanor, but that his \"Love is to be without\ndissimulation.\" Examine carefully, whether the unchristian tempers,\nwhich you would eradicate, are not maintained in vigour by selfishness\nand pride; and strive to subdue them effectually, by extirpating the\nroots from which they derive their nutriment. Accustom yourself to\nendeavour to look attentively upon a careless and inconsiderate world,\nwhich, while it is in such imminent peril, is so ignorant of its danger.\nDwell upon this affecting scene, till it has excited your pity; and this\npity, while it melts the mind to Christian love, shall insensibly\nproduce a temper of habitual sympathy and softness. By means like these,\nperseveringly used in constant dependence on Divine aid, you may\nconfidentially hope to make continual progress. Among men of the world,\na youth of softness and sweetness will often, as we formerly remarked,\nharden into insensibility, and sharpen into moroseness. But it is the\noffice of Christianity to reverse this order. It is pleasing to witness\nthis blessed renovation: to see, as life advances, asperities gradually\nsmoothing down, and roughnesses mellowing away: while the subject of\nthis happy change experiences within, increasing measures of the comfort\nwhich he diffuses around him; and feeling the genial influences of that\nheavenly flame which can thus give life, and warmth, and action, to what\nhad been hitherto rigid and insensible, looks up with gratitude to him\nwho has shed abroad this principle of love in his heart;\n\n    Miraturque novas frondes et non sua poma.\n\nLet it not be thought that in the foregoing discussion, the amiable and\nuseful qualities, where they are not prompted and governed by a\nprinciple of religion, have been spoken of in too disparaging terms. Nor\nwould I be understood as unwilling to concede to those who are living in\nthe exercise of them, their proper tribute of commendation: Inest sua\ngratia. Of such persons it must be said, in the language of scripture,\n\"they have their reward.\" They have it in the inward complacency, which\na sweet temper seldom fails to inspire; in the comforts of the domestic\nor social circle; in the pleasure which from the constitution of our\nnature accompanies pursuit and action. They are always beloved in\nprivate, and generally respected in public life. But when devoid of\nReligion, if the word of God be not a fable, \"they cannot enter into the\nkingdom of Heaven.\" True practical Christianity (never let it be\nforgotten) consists in devoting the heart and life to God; in being\nsupremely and habitually governed by a desire to know, and a disposition\nto fulfil his will, and in endeavouring under the influence of _these\nmotives_ to \"live to his glory.\" Where these essential requisites are\nwanting, however amiable the character may be, however creditable and\nrespectable among men; yet as it possesses not the grand distinguishing\nessence, it must not be complimented with the name, of Christianity.\nThis however, when the external decorums of Religion are not violated,\nmust commonly be a matter between God and a man's own conscience; and we\nought never to forget how strongly we are enjoined to be candid and\nliberal in judging of the motives of others, while we are strict in\nscrutinizing and severe in questioning our own. And this strict scrutiny\nis no where more necessary, because there is no where more room for the\noperation of self-deceit. We are all extremely prone to lend ourselves\nto the good opinion which, however falsely, is entertained of us by\nothers; and though we at first confusedly suspect, or even indubitably\nknow, that their esteem is unfounded, and their praises undeserved, and\nthat they would have thought and spoken of us very differently, if they\nhad discerned our secret motives, or had been accurately acquainted with\nall the circumstances of our conduct; we gradually suffer ourselves to\nadopt their judgment of us, and at length feel that we are in some sort\ninjured or denied our due, when these false commendations are\ncontradicted or withheld. Without the most constant watchfulness, and\nthe most close and impartial self-examination, irreligious people of\namiable tempers, and still more those of useful lives, from the general\npopularity of their character, will be particularly liable to become the\ndupes of this propensity. Nor is it they only who have here need to be\non their guard: men of real religion will also do well to watch against\nthis delusion. There is however another danger to which these are still\nmore exposed, and against which it is the rather necessary to warn them,\nbecause of our having insisted so strongly on their being bound to be\ndiligent in the discharge of the active duties of life. In their\nendeavours to fulfil this obligation, let them specially beware, lest\nsetting out on right principles, they insensibly lose them in the course\nof their progress; lest engaging originally in the business and bustle\nof the world, from a sincere and earnest desire to promote the glory of\nGod, their minds should become so heated and absorbed in the pursuit of\ntheir object, as that the true motive of action should either altogether\ncease to be an habitual principle, or should at least lose much of its\nlife and vigour; lest their thoughts and affections being engrossed by\ntemporal concerns, their sense of the reality of \"unseen things\" should\nfade away, and they should lose their relish for the employments and\noffices of Religion.\n\nThe Christian's path is beset with dangers--On the one hand, he justly\ndreads an inactive and unprofitable life; on the other, he no less\njustly trembles for the loss of that spiritual-mindedness, which is the\nvery essence and power of his profession. This is not quite the place\nfor the full discussion of the difficult topic here in question: and if\nit were, the writer of these sheets is too conscious of his own\nincompetencies, not to be desirous of asking rather than of giving\nadvice respecting it. Yet, as it is a matter which has often engaged his\nmost serious consideration, and has been the frequent subject of his\nanxious inquiry into the writings and opinions of far better\ninstructors, he will venture to deliver a few words on it, offering\nthem with unaffected diffidence.\n\nDoes then the Christian discover in himself, judging not from accidental\nand occasional feelings, on which little stress is either way to be\nlaid, but from the permanent and habitual temper of his mind, a settled,\nand still more a growing, coldness and indisposition towards the\nconsiderations and offices of Religion? And has he reason to apprehend\nthat this coldness and indisposition are owing to his being engaged too\nmuch or too earnestly in worldly business, or to his being too keen in\nthe pursuit of worldly objects? Let him carefully examine the state of\nhis own heart, and seriously and impartially survey the circumstances of\nhis situation in life; humbly praying to the Father of light and mercy,\nthat he may be enabled to see his way clearly in this difficult\nemergency. If he finds himself pursuing wealth, or dignity, or\nreputation, with earnestness and solicitude; if these things engage many\nof his thoughts; if his mind naturally and inadvertently runs out into\ncontemplations of them; if success in these respects greatly gladdens,\nand disappointments dispirit and distress his mind; he has but too plain\ngrounds for self-condemnation. \"No man can serve two masters.\" The world\nis evidently in possession of his heart, and it is no wonder that he\nfinds himself dull, or rather dead, to the impression and enjoyment of\nspiritual things.\n\nBut though the marks of predominant estimation and regard for earthly\nthings be much less clear and determinate; yet if the object which he is\npursuing be one which, by its attainment, would bring him a considerable\naccession of riches, station, or honour, let him soberly and fairly\nquestion and examine whether the pursuit be warrantable? here also,\nasking the advice of some judicious friend; his backwardness to do\nwhich, in instances like these, should justly lead him, as was before\nremarked, to distrust the reasonableness of the schemes which he is\nprosecuting. In such a case as this, we have good cause to distrust\nourselves. Though the inward hope, that we are chiefly prompted by a\ndesire to promote the glory of our Maker, and the happiness of our\nfellow-creatures, by increasing our means of usefulness, may suggest\nitself to allay, yet let it not altogether remove, our suspicions. It is\nnot improbable, that beneath this plausible mask we conceal, more\nsuccessfully perhaps from ourselves than from others, an inordinate\nattachment to the pomps and transitory distinctions of this life; and as\nthis attachment gains the ascendency, it will ever be found, that our\nperception and feeling of the supreme excellence of heavenly things will\nproportionably subside.\n\nBut when the consequences which would follow from the success of our\nworldly pursuits do not render them so questionable, as in the case we\nhave been just considering; yet, having such good reason to believe that\nthere is somewhere a flaw, could we but discover it, let us carefully\nscrutinize the whole of our conduct, taking that word in its largest\nsense; in order to discover whether we may not be living either in the\nbreach or in the omission of some known duty, and whether it may not\ntherefore have pleased God to withdraw from us the influence of his Holy\nSpirit; particularly inquiring, whether the duties of self-examination,\nof secret and public prayer, the reading of the Holy Scriptures, and\nthe other prescribed means of Grace, have not been either wholly\nintermitted at their proper seasons, or at least been performed with\nprecipitation or distraction? And if we find reason to believe, that the\nallotment of time, which it would be most for our spiritual improvement\nto assign to our religious offices, is often broken in upon and\ncurtailed; let us be extremely backward to admit excuses for such\ninterruptions and abridgments. It is more than probable, for many\nobvious reasons, that even our worldly affairs themselves will not on\nthe long run, go on the better for encroaching upon those hours, which\nought to be dedicated to the more immediate service of God, and to the\ncultivation of the inward principles of Religion. Our hearts at least\nand our conduct will soon exhibit proofs of the sad effects of this\nfatal negligence. They who in a crazy vessel navigate a sea wherein are\nshoals and currents innumerable, if they would keep their course or\nreach their port in safety, must carefully repair the smallest injuries,\nand often throw out their line and take their observations. In the\nvoyage of life also the Christian who would not make shipwreck of his\nfaith, while he is habitually watchful and provident, must often make it\nhis express business to look into his state, and ascertain his progress.\n\nBut to resume my subject; let us when engaged in this important\nscrutiny, impartially examine ourselves whether the worldly objects\nwhich engross us, are all of them such as properly belong to our\nprofession, or station, or circumstances in life; which therefore we\ncould not neglect with a good conscience? If they be, let us consider\nwhether they do not consume a larger share of our time than they really\nrequire; and whether, by not trifling over our work, by deducting\nsomewhat which might be spared from our hours of relaxation, or by some\nother little management, we might not fully satisfy their just claims,\nand yet have an increased overplus of leisure, to be devoted to the\noffices of Religion.\n\nBut if we deliberately and honestly conclude that we ought not to give\nthese worldly objects less of our _time_, let us endeavour at least to\ngive them less of our _hearts_: striving that the settled frame of our\n_desires_ and affections may be more spiritual; and that in the motley\nintercourses of life we may constantly retain a more lively sense of the\nDivine presence, and a stronger impression of the reality of unseen\nthings; thus corresponding with the Scripture description of true\nChristians, \"walking by faith and not by sight, and having our\nconversation in Heaven.\"\n\nAbove all, let us guard against the temptation, to which we shall\ncertainly be exposed, of lowering down our views to our state, instead\nof endeavouring to rise to the level of our views. Let us rather\ndetermine to know the worst of our case, and strive to be suitably\naffected with it; not forward to speak peace to ourselves, but patiently\ncarrying about with us a deep conviction of our backwardness and\ninaptitude to religious duties, and a just sense of our great weakness\nand numerous infirmities. This cannot be an unbecoming temper, in those\nwho are commanded to \"work out their salvation with fear and trembling.\"\nIt prompts to constant and earnest prayer. It produces that sobriety,\nand lowliness and tenderness of mind, that meekness of demeanor and\ncircumspection in conduct, which are such eminent characteristics of\nthe true Christian.\n\nNor is it a state devoid of consolation--\"O tarry thou the Lord's\nleisure, be strong and he shall comfort thy heart.\"--\"They that wait on\nthe Lord, shall renew their strength.\"--\"Blessed are they that mourn,\nfor they shall be comforted.\" These Divine assurances sooth and\nencourage the Christian's disturbed and dejected mind, and insensibly\ndiffuse a holy composure. The tint may be solemn, nay even melancholy,\nbut it is mild and grateful. The tumult of his soul has subsided, and he\nis possessed by complacency, and hope, and love. If a sense of\nundeserved kindness fill his eyes with tears, they are tears of\nreconciliation and joy: while a generous ardour springing up within him\nsends him forth to his worldly labours \"fervent in spirit;\" resolving\nthrough the Divine aid to be henceforth more diligent and exemplary in\nliving to the Glory of God, and longing meanwhile for that blessed time,\nwhen, \"being freed from the bondage of corruption,\" he shall be enabled\nto render to his Heavenly Benefactor more pure and acceptable service.\n\nAfter having discussed so much at large the whole question concerning\namiable tempers in general, it may be scarcely necessary to dwell upon\nthat particular class of them which belongs to the head of generous\nemotions, or of exquisite sensibility. To these almost all which has\nbeen said above is strictly applicable; to which it may be added, that\nthe persons in whom the latter qualities most abound, are often far from\nconducing to the peace and comfort of their nearest connections. These\nqualities indeed may be rendered highly useful instruments, when\nenlisted into the service of Religion. But we ought to except against\nthem the more strongly, when not under her controul; because there is\nstill greater danger than in the former case, that persons in whom they\nabound, may be flattered into a false opinion of themselves by the\nexcessive commendations often paid to them by others, and by the\nbeguiling complacencies of their own minds, which are apt to be puffed\nup with a proud though secret consciousness of their own superior\nacuteness and sensibility. But it is the less requisite to enlarge on\nthis topic, because it has been well discussed by many, who have\nunfolded the real nature of those fascinating qualities; who have well\nremarked, that though shewy and apt to catch the eye, they are of a\nflimsy and perishable fabric, not of that less gaudy but more\nsubstantial and durable texture, which, imparting permanent warmth and\ncomfort, will long preserve its more sober honours, and stand the wear\nand tear of life, and the vicissitudes of seasons. It has been shewn,\nthat these qualities often fail us when most we want their aid; that\ntheir possessors can solace themselves with their imaginary exertions in\nbehalf of ideal misery, and yet shrink from the labours of active\nbenevolence, or retire with disgust from the homely forms of real\npoverty and wretchedness. In fine, the superiority of true Christian\ncharity and of plain practical beneficence has been ably vindicated; and\nthe school of Rousseau has been forced to yield to the school of Christ,\nwhen the question has been concerning the best means of promoting the\ncomfort of family life, or the temporal well-being of society[84].\n\n\nSECTION V.\n\n_Some other grand defects in the practical system of the Bulk of nominal\nChristians._\n\nIn the imperfect sketch which has been drawn of the Religion of the bulk\nof nominal Christians, their fundamental error respecting the essential\nnature of Christianity has been discussed, and traced into some of its\nmany mischievous consequences. Several of their particular\nmisconceptions and allowed defects have also been pointed out and\nillustrated. It may not be improper to close the survey by noticing\nsome others, for the existence of which we may now appeal to almost\nevery part of the preceding delineation.\n\nIn the first place, then, there appears throughout, both in the\nprinciples and allowed conduct of the bulk of nominal Christians, a most\ninadequate idea of the _guilt and evil of sin_. We every where find\nreason to remark, that, as was formerly observed, Religion is suffered\nto dwindle away into a mere matter of _police_. Hence the guilt of\nactions is estimated, not by the proportion in which, according to\nScripture, they are offensive to God, but by that in which they are\ninjurious to society. Murder, theft, fraud in all its shapes, and some\nspecies of lying, are manifestly, and in an eminent degree, injurious to\nsocial happiness. How different accordingly, in the moral scale, is the\nplace they hold, from that which is assigned to idolatry, to general\nirreligion, to swearing, drinking, fornication, lasciviousness,\nsensuality, excessive dissipation; and in particular circumstances, to\npride, wrath, malice, and revenge!\n\nIndeed, several of the above-mentioned vices are held to be grossly\ncriminal in the lower ranks, because manifestly ruinous to their\ntemporal interests: but in the higher, they are represented as \"losing\nhalf their evil by losing all their grossness,\" as flowing naturally\nfrom great prosperity, from the excess of gaiety and good humour; and\nthey are accordingly \"regarded with but a small degree of\ndisapprobation, and censured very slightly or not at all[85].\"--\"Non\nmeus hic sermo est.\" These are the remarks of authors, who have\nsurveyed the stage of human life with more than ordinary observation;\none of whom in particular cannot be suspected of having been misled by\nreligious prejudices, to form a judgment of the superior orders too\nunfavourable and severe.\n\nWill these positions however be denied? Will it be maintained that there\nis not the difference already stated, in the moral estimation of these\ndifferent classes of vices? Will it be said, that the one class is\nindeed more generally restrained, and more severely punished by human\nlaws, because more properly cognizable by human judicatures, and more\ndirectly at war with the well-being of society; but that when brought\nbefore the tribunal of internal opinion they are condemned with equal\nrigour?\n\nFacts may be denied, and charges laughed out of countenance: but where\nthe general sentiment and feeling of mankind are in question, our common\nlanguage is often the clearest and most impartial witness; and the\nconclusions thus furnished, are not to be parried by wit, or eluded by\nsophistry. In the present case, our ordinary modes of speech furnish\nsufficient matter for the determination of the argument; and abundantly\nprove our disposition to consider as matters of small account, such sins\nas are not held to be injurious to the community. We invent for them\ndiminutive and qualifying terms, which, if not, as in the common uses of\nlanguage[86], to be admitted as signs of approbation and good will, must\nat least be confessed to be proofs of our tendency to regard them with\npalliation and indulgence. Free-thinking, gallantry, jollity[87], and a\nthousand similar phrases might be adduced as instances. But it is worthy\nof remark, that no such soft and qualifying terms are in use, for\nexpressing the smaller degrees of theft, or fraud, or forgery, or any\nother of those offences, which are committed by men against their\nfellow-creatures, and in the suppression of which we are interested by\nour regard to our temporal concerns.\n\nThe charge which we are urging is indeed undeniable. In the case of any\nquestion of honour, or of moral honesty, we are sagacious in discerning\nand inexorable in judging the offence. No allowance is made for the\nsuddenness of surprise, or the strength of temptations. One single\nfailure is presumed to imply the absence of the moral or honourable\nprinciple. The memory is retentive on these occasions, and the man's\ncharacter is blasted for life. Here, even the mere suspicion of having\nonce offended can scarcely be got over: \"There is an aukward story about\nthat man, which must be explained before he and I can become\nacquainted.\" But in the case of sins against God, there is no such\nwatchful jealousy, none of this rigorous logic. A man may go on in the\nfrequent commission of known sins, yet no such inference is drawn\nrespecting the absence of the religious principle. On the contrary, we\nsay of him, that \"though his _conduct_ be a little incorrect, his\n_principles_ are untouched;\"--that he has _a good heart_: and such a man\nmay go quietly through life, with the titles of a _mighty worthy\ncreature_, and a _very good Christian_.\n\nBut in the Word of God actions are estimated by a far less accommodating\nstandard. There we read of no little sins. Much of our Saviour's sermon\non the mount, which many of the class we are condemning affect highly to\nadmire, is expressly pointed against so dangerous a misconception.\n_There_, no such distinction is made between the rich and the poor. No\nnotices are to be traced of one scale of morals for the higher, and of\nanother for the lower classes of society. Nay, the former are expressly\nguarded against any such vain imagination; and are distinctly warned,\nthat their condition in life is the more dangerous, because of the more\nabundant temptations to which it exposes them. Idolatry, fornication,\nlasciviousness, drunkenness, revellings, inordinate affection, are, by\nthe apostle likewise classed with theft and murder, and with what we\nhold in even still greater abomination; and concerning them all it is\npronounced alike, that \"they which do such things shall not inherit the\nkingdom of God[88].\"\n\nIn truth, the instance which we have lately specified, of the loose\nsystem of these nominal Christians, betrays a fatal absence of the\nprinciple which is the very foundation of all Religion. Their slight\nnotions of the guilt and evil of sin discover an utter want of all\nsuitable reverence for the Divine Majesty. This principle is justly\ntermed in Scripture, \"the beginning of wisdom,\" and there is perhaps no\none quality which it is so much the studious endeavour of the sacred\nwriters to impress upon the human heart[89].\n\nSin is considered in Scripture as rebellion against the sovereignty of\nGod, and every different act of it equally violates his law, and, if\npersevered in, disclaims his supremacy. To the inconsiderate and the gay\nthis doctrine may seem harsh, while, vainly fluttering in the sunshine\nof worldly prosperity, they lull themselves into a fond security. \"But\nthe day of the Lord will come as a thief in the night; in which the\nHeavens shall pass away with a great noise, and the elements shall melt\nwith fervent heat; the earth also and the works that are therein shall\nbe burnt up\"--\"Seeing then, that all these things shall be dissolved,\nwhat manner of persons ought we to be in all holy conversation and\nGodliness?\"[90] We are but an atom in the universe.--Worlds upon worlds\nsurround us, all probably full of intelligent creatures, to whom, now or\nhereafter, we may be a spectacle, and afford an example of the Divine\nprocedure. Who then shall take upon him to pronounce what might be the\nissue, if sin were suffered to pass unpunished in one corner of this\nuniversal empire? Who shall say what confusion might be the consequence,\nwhat disorder it might spread through the creation of God? Be this\nhowever as it may, the language of Scripture is clear and\ndecisive;--\"The wicked shall be turned into hell, and all the people\nthat forget God.\"\n\nIt should be carefully observed too, that these awful denunciations of\nthe future punishment of sin derive additional weight from this\nconsideration, that they are represented, not merely as a judicial\nsentence which, without violence to the settled order of things, might\nbe remitted through the mere mercy of our Almighty Governor, but as\narising out of the established course of nature; as happening in the way\nof natural consequence, just as a cause is necessarily connected with\nits effect; as resulting from certain connections and relations which\nrendered them suitable and becoming. It is stated, that the kingdom of\nGod and the kingdom of Satan are both set up in the world, and that to\nthe one or the other of these we must belong. \"The righteous have\n_passed_ from death unto life\"--\"they are delivered from the power of\ndarkness, and are translated into the kingdom of God's dear Son[91].\"\nThey are become \"the children,\" and \"the subjects of God.\" While on\nearth, they love his day, his service, his people; they \"speak good of\nhis name;\" they abound in his works. Even here they are in some degree\npossessed of his image, by and by it shall be perfected; they shall\nawake up after his \"likeness,\" and being \"heirs of eternal life,\" they\nshall receive \"an inheritance incorruptible and undefiled, and that\nfadeth not away.\"\n\nOf sinners, on the other hand, it is declared, that \"they are of their\nfather the devil;\" while on earth, they are styled \"his children,\" \"his\nservants;\" they are said \"to do his works,\" \"to hold of his side,\" to\nbe, \"subjects of his kingdom:\" at length \"they shall partake his\nportion,\" when the merciful Saviour shall be changed into an avenging\nJudge, and shall pronounce that dreadful sentence, \"depart from me, ye\ncursed, into everlasting fire prepared for the devil and his angels.\"\n\nIs it possible that these declarations should not strike terror, or at\nleast excite serious and fearful apprehension in the lightest and most\ninconsiderate mind? But the imaginations of men are fatally prone to\nsuggest to them fallacious hopes in the very face of these positive\ndeclarations. \"We cannot persuade ourselves that God will in fact prove\nso severe.\" It was the very delusion to which our first parents\nlistened; \"Ye shall not surely die.\"\n\nLet me ask these rash men, who are thus disposed to trifle with their\nimmortal interests, had they lived in the antediluvian world, would they\nhave conceived it possible that God would then execute his predicted\nthreatening? Yet the event took place at the appointed time; the flood\ncame and swept them all away: and this awful instance of the anger of\nGod against sin is related in the inspired writings for our instruction.\nStill more to rouse us to attention, the record is impressed in\nindelible characters on the solid substance of the very globe we\ninhabit; which thus, in every country upon earth, furnishes practical\nattestations to the truth of the sacred writings, and to the actual\naccomplishment of their awful predictions. For myself I must declare,\nthat I never can read without awe the passage, in which our Saviour is\nspeaking of the state of the world at the time of this memorable event.\nThe wickedness of men is represented to have been great and prevalent;\nyet not as we are ready to conceive, such as to interrupt the course,\nand shake the very frame of society. The general face of things was,\nperhaps, not very different from that which is exhibited in many of the\nEuropean nations. It was a selfish, a luxurious, an irreligious, and an\ninconsiderate world. They were called, but they would not hearken; they\nwere warned, but they would not believe--\"They did eat, they drank, they\nmarried wives, they were given in marriage:\" such is the account of one\nof the Evangelists; in that of another it is stated nearly in the same\nwords; \"They were eating and drinking, marrying and giving in marriage,\nand knew not until the flood came and swept them all away.\"\n\nAgain, we see throughout, in the system which we have been describing a\nmost inadequate conception of the difficulty of becoming true\nChristians; and an utter forgetfulness of its being the great business\nof life to secure our admission into Heaven, and to prepare our hearts\nfor its service and enjoyments. The general notion appears to be, that,\nif born in a country of which Christianity is the established religion,\nwe are born Christians. We do not therefore look out for positive\nevidence of our really being of that number; but putting the _onus\nprobandi_, (if it may be so expressed) on the wrong side, we conceive\nourselves such _of course_, except our title be disproved by positive\nevidence to the contrary. And we are so slow in giving ear to what\nconscience urges to us on this side; so dexterous in justifying what is\nclearly wrong, in palliating what we cannot justify, in magnifying the\nmerit of what is fairly commendable, in flattering ourselves that our\nhabits of vice are only occasional acts, and in multiplying our single\nacts into habits of virtue, that we must be bad indeed, to be compelled\nto give a verdict against ourselves. Besides, having no suspicion of our\nstate, we do not set ourselves in earnest to the work of\nself-examination; but only receive in a confused and hasty way some\noccasional notices of our danger, when sickness, or the loss of a\nfriend, or the recent commission of some act of vice of greater size\nthan ordinary, has awakened in our consciences a more than usual degree\nof sensibility.\n\nThus, by the generality, it is altogether forgotten, that the Christian\nhas a great work to execute; that of forming himself after the pattern\nof his Lord and Master, through the operation of the Holy Spirit of God,\nwhich is promised to our fervent prayers and diligent endeavours.\nUnconscious of the obstacles which impede, and of the enemies which\nresist their advancement; they are naturally forgetful also of the ample\nprovision which is in store, for enabling them to surmount the one, and\nto conquer the other. The scriptural representations of the state of the\nChristian on earth, by the images of \"a race,\" and \"a warfare;\" of its\nbeing necessary to rid himself of every encumbrance which might retard\nhim in the one, and to furnish himself with the whole armour of God for\nbeing victorious in the other, are, so far as these nominal Christians\nare concerned, figures of no propriety or meaning. As little (as was\nformerly shewn) have they, in correspondence with the Scripture\ndescriptions of the feelings and language of real Christians, any idea\nof acquiring a relish while on earth, for the worship and service of\nHeaven. If the truth must be told, their notion is rather a confused\nidea of future gratification in Heaven, in return for having put a force\nupon their inclinations, and endured so much religion while on earth.\n\nBut all this is only _nominal_ Christianity, which exhibits a more\ninadequate image of her real excellencies, than the cold copyings, by\nsome insipid pencil, convey of the force and grace of Nature, or of\nRaphael. In the language of Scripture, Christianity is not a\ngeographical, but a moral term. It is not the being a native of a\nChristian country: it is _a condition, a state_; the possession of a\n_peculiar nature_, with the _qualities_ and _properties_ which belong to\nit.\n\nFarther than this, it is a state into which we are not _born_, but into\nwhich we must be _translated_; a nature which we do not _inherit_, but\ninto which we are to be _created anew_. To the undeserved grace of God,\nwhich is promised on our use of the appointed means, we must be indebted\nfor the attainment of this nature; and, to acquire and make sure of it,\nis that great \"work of our salvation,\" which we are commanded to \"work\nout with fear and trembling.\" We are every where reminded, that this is\na matter of labour and difficulty, requiring continual watchfulness, and\nunceasing effort, and unwearied patience. Even to the very last, towards\nthe close of a long life consumed in active service, or in cheerful\nsuffering, we find St. Paul himself declaring, that he conceived bodily\nself-denial and mental discipline to be indispensably necessary to his\nvery safety. Christians, who are really worthy of the name, are\nrepresented as being \"made meet for the inheritance of the Saints in\nlight;\" as \"waiting for the coming of our Lord Jesus Christ;\" as\n\"looking for and hastening unto the coming of the day of God.\" It is\nstated as being enough to make them happy, that \"Christ should receive\nthem to himself;\" and the songs of the blessed spirits in Heaven are\ndescribed to be the same, as those in which the servants of God on earth\npour forth their gratitude and adoration.\n\nConscious therefore of the indispensable necessity, and of the arduous\nnature of the service in which he is engaged, the true Christian sets\nhimself to the work with vigour, and prosecutes it with diligence. His\nmotto is that of the painter; \"_nullus dies sine linea_.\" Fled as it\nwere from a country in which the plague is raging, he thinks it not\nenough just to pass the boundary line, but would put out of doubt his\nescape beyond the limbs of infection. Prepared to meet with\ndifficulties, he is not discouraged when they occur; warned of his\nnumerous adversaries, he is not alarmed on their approach, or unprovided\nfor encountering them. He knows that the beginnings of every new course\nmay be expected to be rough and painful; but he is assured that the\npaths on which he is entering will ere long seem smoother, and become\nindeed \"paths of pleasantness and peace.\"\n\nNow of the state of such an one the expressions of Pilgrim and Stranger\nare a lively description; and all the other figures and images, by which\nChristians are represented in Scripture, have in his case a determinate\nmeaning and a just application. There is indeed none, by which the\nChristian's state on earth is in the word of God more frequently imaged,\nor more happily illustrated, than by that of a journey: and it may not\nbe amiss to pause for a while in order to survey it under that\nresemblance. The Christian is travelling on business through a strange\ncountry, in which he is commanded to execute his work with diligence,\nand pursue his course homeward with alacrity. The fruits which he sees\nby the way-side he gathers with caution; he drinks of the streams with\nmoderation; he is thankful when the sun shines, and his way is\npleasant; but if it be rough and rainy, he cares not much, he is but a\ntraveller. He is prepared for vicissitudes; he knows that he must expect\nto meet with them in the stormy and uncertain climate of this world. But\nhe is travelling to \"a better country,\" a country of unclouded light and\nundisturbed serenity. He finds also by experience, that when he has had\nthe least of external comforts, he has always been least disposed to\nloiter; and if for the time it be a little disagreeable, he can solace\nhimself with the idea of his being thereby forwarded in his course. In a\nless unfavourable season, he looks round him with an eye of observation;\nhe admires what is beautiful; he examines what is curious; he receives\nwith complacency the refreshments which are set before him, and enjoys\nthem with thankfulness. Nor does he churlishly refuse to associate with\nthe inhabitants of the country through which he is passing; nor, so far\nas he may, to speak their language, and adopt their fashions. But he\nneither suffers pleasure, nor curiosity, nor society, to take up too\nmuch of his time, and is still intent on transacting the business which\nhe has to execute, and on prosecuting the journey which he is ordered to\npursue. He knows also that, to the very end of life, his journey will be\nthrough a country in which he has many enemies; that his way is beset\nwith snares; that temptations throng around him, to seduce him from his\ncourse or check his advancement in it; that the very air disposes to\ndrowsiness, and that therefore to the very last it will be requisite for\nhim to be circumspect and collected. Often therefore he examines\nwhereabouts he is, how he has got forward, and whether or not he is\ntravelling in the right direction. Sometimes he seems to himself to\nmake considerable progress, sometimes he advances but slowly, too often\nhe finds reason to fear that he has fallen backward in his course. Now\nhe is cheered with hope, and gladdened by success; now he is disquieted\nwith doubts, and damped by disappointments. Thus while in nominal\nChristians, Religion is a dull uniform thing, and they have no\nconception of the desires and disappointments, the hopes and fears, the\njoys and sorrows, which it is calculated to bring into exercise; in the\ntrue Christian all is life and motion, and his great work calls forth\nalternately the various passions of the soul. Let it not therefore be\nimagined that his is a state of unenlivened toil and hardship. His very\nlabours are \"the labours of love;\" if \"he has need of patience,\" it is\n\"the patience of hope;\" and he is cheered in his work by the constant\nassurance of present support, and of final victory. Let it not be\nforgotten, that this is the very idea given us of happiness by one of\nthe ablest examiners of the human mind; \"a constant employment for a\ndesired end, with the consciousness of continual progress.\" So true is\nthe Scripture declaration, that \"Godliness has the promise of the life\nthat now is, as well as of that which is to come.\"\n\nOur review of the character of the bulk of nominal Christians has\nexhibited abundant proofs of their allowed defectiveness in that great\nconstituent of the true Christian character, _the love of God_. Many\ninstances, in proof of this assertion, have been incidentally pointed\nout, and the charge is in itself so obvious, that it were superfluous to\nspend much time in endeavouring to establish it. Put the question fairly\nto the test. Concerning the proper marks and evidences of affection,\nthere can be little dispute. Let the most candid investigator examine\nthe character, and conduct, and language of the persons of whom we have\nbeen speaking; and he will be compelled to acknowledge, that so far as\nlove towards the Supreme Being is in question, these marks and evidences\nare no where to be met with. It is in itself a decisive evidence of a\ncontrary feeling in those nominal Christians, that they find no pleasure\nin the service and worship of God. Their devotional acts resemble less\nthe free-will offerings of a grateful heart, than that constrained and\nreluctant homage, which is exacted by some hard master from his\noppressed dependents, and paid with cold sullenness, and slavish\napprehension. It was the very charge brought by God against his\nungrateful people of old, that, while they called him Sovereign and\nFather, they withheld from him the regards which severally belong to\nthose respected and endearing appellations. Thus we likewise think it\nenough to offer to the most excellent and amiable of Beings, to our\nsupreme and unwearied Benefactor, a dull, artificial, heartless\ngratitude, of which we should be ashamed in the case of a\nfellow-creature, who had ever so small a claim on our regard and\nthankfulness!\n\nIt may be of infinite use to establish in our minds a strong and\nhabitual sense of that first and great commandment--\"Thou shalt love the\nLord thy God with all thy heart, and with all thy mind, and with all thy\nsoul, and with all thy strength.\" This passion, operative and vigorous\nin its very nature, like a master spring, would put and maintain in\naction all the complicated movements of the human soul. Soon also would\nit terminate many practical questions concerning the allowableness of\ncertain compliances; questions which, with other similar difficulties,\nare often only the cold offspring of a spirit of reluctant submission,\nand cannot stand the encounter of this trying principle. If, for\nexample, it were disputed, whether or not the law of God were _so_\nstrict as had been stated, in condemning the slightest infraction of its\nprecepts; yet, when, from the precise demands of justice, the appeal\nshould be made to the more generous principle of love, there would be at\nonce an end of the discussion. Fear will deter from acknowledged crimes,\nand self-interest will bribe to laborious services: but it is the\npeculiar glory, and the very characteristic, of this more generous\npassion, to shew itself in ten thousand little and undefinable acts of\nsedulous attention, which love alone can pay, and of which, when paid,\nlove alone can estimate the value. Love outruns the deductions of\nreasoning; it scorns the refuge of casuistry; it requires not the slow\nprocess of laborious and undeniable proof that an action would be\ninjurious and offensive, or another beneficial or gratifying, to the\nobject of affection. The least hint, the slightest surmise, is\nsufficient to make it start from the former, and fly with eagerness to\nthe latter.\n\nI am well aware that I am now about to tread on very tender ground; but\nit would be an improper deference to the opinions and manners of the age\naltogether to avoid it. There has been much argument concerning the\nlawfulness of theatrical amusements[92]. Let it be sufficient to\nremark, that the controversy would be short indeed, if the question were\nto be tried by this criterion of love to the Supreme Being. If there\nwere any thing of that sensibility for the honour of God, and of that\nzeal in his service, which we shew in behalf of our earthly friends, or\nof our political connections, should we seek our pleasure in that place\nwhich the debauchee, inflamed with wine, or bent on the gratification of\nother licentious appetites, finds most congenial to his state and temper\nof mind? In that place, from the neighbourhood of which, (how justly\ntermed a school of morals might hence alone be inferred) decorum, and\nmodesty, and regularity retire, while riot and lewdness are invited to\nthe spot, and invariably select it for their chosen residence! where the\nsacred name of God is often prophaned! where sentiments are often heard\nwith delight, and motions and gestures often applauded, which would not\nbe tolerated in private company, but which may far exceed the utmost\nlicence allowed in the social circle, without at all transgressing the\nlarge bounds of theatrical decorum! where, when moral principles are\ninculcated, they are not such as a Christian ought to cherish in his\nbosom, but such as it must be his daily endeavour to extirpate; not\nthose which Scripture warrants, but those which it condemns as false and\nspurious, being founded in pride and ambition, and the over-valuation of\nhuman favour! where surely, if a Christian should trust himself at all,\nit would be requisite for him to prepare himself with a double portion\nof watchfulness and seriousness of mind, instead of selecting it as the\nplace in which he may throw off his guard, and unbend without danger!\nThe justness of this last remark, and the general tendency of\ntheatrical amusements, is attested by the same well instructed master in\nthe science of human life, to whom we had before occasion to refer. By\nhim they are recommended as the most efficacious expedient for relaxing,\namong any people, that \"_preciseness and austerity_ of morals,\" to use\nhis own phrase, which, under the name of holiness, it is the business of\nScripture to inculcate and enforce. Nor is this position merely\ntheoretical. The experiment was tried, and tried successfully, in a city\nupon the continent[93], in which it was wished to corrupt the simple\nmorality of purer times.\n\nLet us try the question by a parallel instance.\n\nWhat judgment should we form of the warmth of that man's attachment to\nhis Sovereign, who, at seasons of recreation, should seek his pleasures\nin scenes as ill accordant with the principle of loyalty, as those of\nwhich we have been speaking are with the genius of religion? If for this\npurpose he were to select the place, and frequent the amusements, to\nwhich Democrats and Jacobins[94] should love to resort for\nentertainment, and in which they should find themselves so much at home,\nas invariably to select the spot for their abiding habitation; where\ndialogue, and song, and the intelligible language of gesticulation,\nshould be used to convey ideas and sentiments, not perhaps palpably\ntreasonable, or directly falling within the strict precision of any\nlegal limits, but yet palpably contrary to the spirit of monarchical\ngovernment; which, further, the highest authorities had recommended as\nsovereign specifics for cooling the warmth, and enlarging the narrowness\nof an excessive loyalty! What opinion should we form of the delicacy of\nthat friendship, or of the fidelity of that love, which, in relation to\ntheir respective objects, should exhibit the same contradictions?\n\nIn truth, the _hard measure_, if the phrase may be pardoned, which, as\nhas been before remarked, we give to God; and the very different way in\nwhich we allow ourselves to act, and speak, and feel, where he is\nconcerned, from that which we require, or even practise in the case of\nour fellow-creatures, is in itself the most decisive proof that the\nprinciple of the love of God, if not altogether extinct in us, is at\nleast in the lowest possible degree of languor.\n\nFrom examining the degree in which the bulk of nominal Christians are\ndefective in the love of God, if we proceed to inquire concerning the\nstrength of their love towards their fellow-creatures, the writer is\nwell aware of its being generally held, that here at least they may\nrather challenge praise than submit to censure. And the many beneficent\ninstitutions in which this country abounds, probably above every other,\nwhether in ancient or modern times, may be perhaps appealed to in proof\nof the opinion. Much of what might have been otherwise urged in the\ndiscussion of this topic, has been anticipated in the inquiry into the\ngrounds of the extravagant estimation, assigned to amiable tempers and\nuseful lives, when unconnected with religious principle. What was then\nstated may serve in many cases to lower, in the present instance, the\nloftiness of the pretensions of these nominal Christians; and we shall\nhereafter have occasion to mention another consideration, of which the\neffect must be, still further to reduce their claims. Meanwhile, let it\nsuffice to remark, that we must not rest satisfied with merely\nsuperficial appearances, if we would form a fair estimate of the degree\nof purity and vigour, in which the principle of good will towards men\nwarms the bosoms of the generality of professed Christians in the higher\nand more opulent classes in this country. In a highly polished state of\nsociety, for instance, we do not expect to find moroseness; and in an\nage of great profusion, though we may reflect with pleasure on those\nnumerous charitable institutions, which are justly the honour of Great\nBritain; we are not too hastily to infer a strong principle of internal\nbenevolence, from liberal contributions to the relief of indigence and\nmisery. When these contributions indeed are equally abundant in frugal\ntimes, or from individuals personally oeconomical, the source from\nwhich they originate becomes less questionable. But a vigorous principle\nof philanthropy must not be at once conceded, on the ground of liberal\nbenefactions to the poor, in the case of one who by his liberality in\nthis respect is curtailed in no necessary, is abridged of no luxury, is\nput to no trouble either of thought or of action; who, not to impute a\ndesire of being praised for his benevolence, is injured in no man's\nestimation; in whom also familiarity with large sums has produced that\nfreedom in the expenditure of money, which (thereby affording a fresh\nillustration of the justice of the old proverb, \"Familiarity breeds\ncontempt,\") it never fails to operate, except in minds under the\ninfluence of a strong principle of avarice.\n\nOur conclusion, perhaps, would be less favourable, but not less fair, if\nwe were to try the characters in question by those surer tests, which\nare stated by the Apostle to be less ambiguous marks of a real spirit of\nphilanthropy. The strength of every passion is to be estimated by its\nvictory over passions of an opposite nature. What judgment then shall we\nform of the force of the benevolence of the age, when measured by this\nstandard? How does it stand the shock, when it comes into encounter with\nour pride, our vanity, our self-love, our self-interest, our love of\nease or of pleasure, with our ambition, with our desire of worldly\nestimation? Does it make us self-denying, that we may be liberal in\nrelieving others? Does it make us persevere in doing good in spite of\ningratitude; and only pity the ignorance, or prejudice, or malice, which\nmisrepresents our conduct, or misconstrues our motives? Does it make us\nforbear from what we conceive may probably prove the occasion of harm\nto a fellow-creature; though the harm should not seem naturally or even\nfairly to flow from our conduct, but to be the result only of his own\nobstinacy or weakness? Are we slow to believe any thing to our\nneighbour's disadvantage? and when we cannot but credit it, are we\ndisposed rather to cover, and as far as we justly can, to palliate, than\nto divulge or aggravate it? Suppose an opportunity to occur of\nperforming a kindness, to one who from pride or vanity should be loth to\nreceive, or to be known to receive, a favour from us; should we honestly\nendeavour, so far as we could with truth, to lessen in his own mind and\nin that of others the merit of our good offices, and by so doing dispose\nhim to receive them with diminished reluctance, and a less painful\nweight of obligation? This end, however, must be accomplished, if to be\naccomplished at all, by a simple and fair explanation of the\ncircumstances, which may render the action in no wise inconvenient to\nourselves, though highly beneficial to another; not by speeches of\naffected disparagement, which we might easily foresee, and in fact do\nforesee, must produce the contrary effect. Can we, from motives of\nkindness, incur or risk the charge of being deficient in spirit, in\npenetration, or in foresight? Do we tell another of his faults, when the\ncommunication, though probably beneficial to _him_, cannot be made\nwithout embarrassment or pain to ourselves, and may probably lessen his\nregard for our person, or his opinion of our judgment? Can we stifle a\nrepartee which would wound another; though the utterance of it would\ngratify our vanity, and the suppression of it may disparage our\ncharacter for wit? If any one advance a mistaken proposition, in an\ninstance wherein the error may be mischievous to him; can we, to the\nprejudice perhaps of our credit for discernment, forbear to contradict\nhim in public, if it be probable that in so doing, by piquing his pride\nwe might only harden him in his error? and can we reserve our counsel\nfor some more favourable season, the \"mollia tempora fandi,\" when it may\nbe communicated without offence? If we have recommended to any one a\nparticular line of conduct, or have pointed out the probable mischiefs\nof the opposite course, and if our admonitions have been neglected, are\nwe _really hurt_ when our predictions of evil are accomplished? Is our\nlove superior to envy, and jealousy, and emulation? Are we acute to\ndiscern and forward to embrace any fair opportunity of promoting the\ninterests of another; if it be in a line wherein we ourselves also are\nmoving, and in which we think our progress has not been proportioned to\nour desert? Can we take pleasure in bringing his merits into notice, and\nin obviating the prejudices which may have damped his efforts, or in\nremoving the obstacles which may have retarded his advancement? If even\nto this extent we should be able to stand the scrutiny, let it be\nfarther asked how, in the case of our enemies, do we correspond with the\nScripture representations of love? Are we meek under provocations, ready\nto forgive, and apt to forget injuries? Can we, with sincerity, \"bless\nthem that curse us, do good to them that hate us, and pray for them\nwhich despitefully use us, and persecute us?\" Do we prove to the\nSearcher of hearts a real spirit of forgiveness, by our forbearing not\nonly from avenging an injury when it is in our power, but even from\ntelling to any one how ill we have been used; and that too when we are\nnot kept silent by a consciousness that we should lose credit by\ndivulging the circumstance? And lastly, can we not only be content to\nreturn our enemies good for evil, (for this return, as has been remarked\nby one of the greatest of uninspired authorities,[95] may be prompted by\npride and repaid by self-complacency) but, when they are successful or\nunsuccessful without our having contributed to their good or ill\nfortune, can we not only be content, but cordially rejoice in their\nprosperity, or sympathize with their distresses?\n\nThese are but a few specimens of the characteristic marks which might be\nstated, of a true predominant benevolence; yet even these may serve to\nconvince us how far the bulk of nominal Christians fall short of the\nrequisitions of Scripture, even in that particular, which exhibits their\ncharacter in the most favourable point of view. The truth is, we do not\nenough call to mind the exalted tone of Scripture morality; and are\ntherefore apt to value ourselves on the heights to which we attain, when\na better acquaintance with our standard would have convinced us of our\nfalling far short of the elevation prescribed to us. It is in the very\ninstance of the most difficult of the duties lately specified, the\nforgiveness and love of enemies, that our Saviour points out to our\nimitation the example of our Supreme Benefactor. After stating that, by\nbeing kind and courteous to those who, even in the world's opinion, had\na title to our good offices and good will, we should in vain set up a\nclaim to _Christian_ benevolence, he emphatically adds, \"Be ye\ntherefore perfect, even as your Father which is in heaven is perfect.\"\n\nWe must here again resort to a topic which was lately touched on, that\nof theatrical amusements; and recommend it to their advocates to\nconsider them in connection with the duty, of which we have now been\nexhibiting some of the leading characters.\n\nIt is an undeniable fact, for the truth of which we may safely appeal to\nevery age and nation, that the situation of the performers, particularly\nof those of the female sex, is remarkably unfavourable to the\nmaintenance and growth of the religious and moral principle, and of\ncourse highly dangerous to their eternal interests. Might it not then be\nfairly asked, how far, in all who confess the truth of this position, it\nis consistent with the sensibility of Christian benevolence, merely for\nthe entertainment of an idle hour, to encourage the continuance of any\nof their fellow-creatures in such a way of life, and to take a part in\ntempting any others to enter into it? how far, considering that, by\ntheir own concession, they are employing whatever they spend in this\nway, in sustaining and advancing the cause of vice, and consequently in\npromoting misery; they are herein bestowing this share of their wealth\nin a manner agreeable to the intentions of their holy and benevolent\nBenefactor? how far also they are not in this instance the rather\ncriminal, from there being so many sources of innocent pleasure open to\ntheir enjoyment? how far they are acting conformably to that golden\nprinciple of doing to others as we would they should do to us? how far\nthey harmonize with the spirit of the Apostle's affectionate\ndeclaration, that he would deny himself for his whole life the most\ninnocent indulgence, nay, what might seem almost an absolute necessary,\nrather than cause his weak fellow Christian to offend? or lastly, how\nfar they are influenced by the solemn language of our Saviour himself;\n\"It must needs be that offences come, but woe to that man by whom the\noffence cometh; it were better for him that a mill-stone were hanged\nabout his neck, and that he were cast into the depths of the sea?\" The\npresent instance is perhaps another example of our taking greater\nconcern in the temporal, than in the spiritual interests of our fellow\ncreatures. That man would be deemed, and justly deemed, of an inhuman\ntemper, who in these days were to seek his amusement in the combats of\ngladiators and prize fighters: yet _Christians_ appear conscious of no\ninconsistency, in finding their pleasure in spectacles maintained at the\nrisk at least, if not the ruin, of the eternal happiness of those who\nperform in them!\n\n\nSECT. VI.\n\n_Grand defect.--Neglect of the peculiar Doctrines of Christianity._\n\nBut the grand radical defect in the practical system of these nominal\nChristians, is their forgetfulness of all the peculiar doctrines of the\nReligion which they profess--the corruption of human nature--the\natonement of the Saviour--and the sanctifying influence of the Holy\nSpirit.\n\nHere then we come again to the grand distinction, between the Religion\nof Christ and that of the bulk of nominal Christians in the present\nday. The point is of the utmost _practical importance_, and we would\ntherefore trace it into its actual effects.\n\nThere are, it is to be apprehended, not a few, who having been for some\ntime hurried down the stream of dissipation in the indulgence of all\ntheir natural appetites, (except, perhaps, that they were restrained\nfrom very gross vice by a regard to character, or by the yet unsubdued\nvoice of conscience); and who, having all the while thought little, or\nscarcely at all about Religion, \"living,\" to use the emphatical language\nof Scripture, \"without God in the world,\" become in some degree\nimpressed with a sense of the infinite importance of Religion. A fit of\nsickness, perhaps, or the loss of some friend or much loved relative, or\nsome other stroke of adverse fortune, damps their spirits, awakens them\nto a practical conviction of the precariousness of all human things, and\nturns them to seek for some more stable foundation of happiness than\nthis world can afford. Looking into themselves ever so little, they\nbecome sensible that they must have offended God. They resolve\naccordingly to set about the work of reformation.--Here it is that we\nshall recognize the fatal effects of the prevailing ignorance of the\nreal nature of Christianity, and the general forgetfulness of its grand\npeculiarities. These men _wish_ to reform, but they know neither the\nreal _nature_ of their distemper nor its true remedy. They are aware,\nindeed, that they must \"cease to do evil, and learn to do well;\" that\nthey must relinquish their habits of vice, and attend more or less to\nthe duties of Religion: but having no conception of the actual\nmalignity of the disease under which they labour, or of the perfect cure\nwhich the Gospel has provided for it, or of the manner in which that\ncure is to be effected,\n\n    \"They do but skin and film the ulcerous place,\n    While rank corruption, mining all within,\n    Infects unseen.\"\n\nIt often happens therefore but too naturally in this case, that where\nthey do not soon desist from their attempt at reformation, and relapse\ninto their old habits of sin; they take up with a partial and scanty\namendment, and fondly flatter themselves that it is a thorough change.\nThey now conceive that they have a right to take to themselves the\ncomforts of Christianity. Not being able to raise their practice up to\ntheir standard of right, they lower their standard to their practice:\nthey sit down for life contented with their present attainments,\nbeguiled by the complacencies of their own minds, and by the favourable\ntestimony of surrounding friends; and it often happens, particularly\nwhere there is any degree of strictness in formal and ceremonial\nobservances, that there are no people more jealous of their character\nfor Religion.\n\nOthers perhaps go farther than this. The dread of the wrath to come has\nsunk deeper into their hearts; and for a while they strive with all\ntheir might to resist their evil propensities, and to walk without\nstumbling in the path of duty. Again and again they resolve; again and\nagain they break their resolutions[96]: All their endeavours are\nfoiled, and they become more and more convinced of their own moral\nweakness, and of the strength of their indwelling corruption. Thus\ngroaning under the enslaving power of sin, and experiencing the futility\nof the utmost efforts which they can use for effecting their\ndeliverance, they are tempted (sometimes it is to be feared they yield\nto the temptation) to give up all in despair, and to acquiesce under\ntheir wretched captivity, conceiving it impossible to break their\nchains. Sometimes, probably, it even happens that they are driven to\nseek for refuge from their disquietude in the suggestions of infidelity;\nand to quiet their troublesome consciences by arguments which they\nthemselves scarcely believe, at the very moment in which they suffer\nthemselves to be lulled asleep by them. In the mean time while this\nconflict has been going on, their walk is sad and comfortless, and their\ncouch is nightly watered with tears. These men are pursuing the right\nobject, but they mistake the way in which it is to be obtained. _The\npath in which they are now treading is not that which the Gospel has\nprovided for conducting them to true holiness, nor will they find in it\nany solid peace._\n\nPersons under these circumstances naturally seek for religious\ninstruction. They turn over the works of our modern Religionists, and\nas well as they can collect the advice addressed to men in their\nsituation: the substance of it is, at the best, of this sort; \"Be sorry\nindeed for your sins, and discontinue the practice of them, but do not\nmake yourselves so uneasy. Christ died for the sins of the whole world.\nDo your utmost; discharge with fidelity the duties of your stations, not\nneglecting your religious offices; and fear not but that in the end all\nwill go well; and that having thus performed the conditions required on\nyour part, you will at last obtain forgiveness of our merciful Creator\nthrough the merits of Jesus Christ, and be aided, where your own\nstrength shall be insufficient, by the assistance of his Holy Spirit.\nMeanwhile you cannot do better than read carefully such books of\npractical divinity, as will instruct you in the principles of a\nChristian life. We are excellently furnished with works of this nature;\nand it is by the diligent study of them that you will gradually become a\nproficient in the lessons of the Gospel.\"\n\nBut the holy Scriptures, and with them the Church of England, call upon\nthose who are in the circumstances above-stated, to _lay afresh the\nwhole foundation of their Religion_. In concurrence with the Scripture,\nthat Church calls upon them, in the first place, gratefully to adore\nthat undeserved goodness which has awakened them from the sleep of\ndeath; to prostrate themselves before the Cross of Christ with humble\npenitence and deep self-abhorrence; solemnly resolving to forsake all\ntheir sins, but relying on the Grace of God alone for power to keep\ntheir resolution. Thus, and thus only, she assures them that all their\ncrimes will be blotted out, and that they will receive from above a new\nliving principle of holiness. She produces from the Word of God the\nground and warrant of her counsel; \"Believe in the Lord Jesus Christ,\nand thou shalt be saved.\"--\"No man,\" says our blessed Saviour, \"cometh\nunto the Father but by me.\"--\"I am the true Vine. As the branch cannot\nbear fruit of itself except it abide in the vine, no more can ye except\nye abide in me.\"--\"He that abideth in me and I in him, the same bringeth\nforth much fruit; for without\" (or severed from) \"me ye can do\nnothing,\"--\"By grace ye are saved through faith, and that not of\nyourselves, it is the gift of God; not of works, lest any man should\nboast: for we are his workmanship, created in Christ Jesus unto good\nworks.\"\n\nLet us not be thought tedious, or be accused of running into needless\nrepetitions, in pressing this point with so much earnestness. It is in\nfact a point which can never be too much insisted on. It is the cardinal\npoint on which the whole of Christianity turns; on which it is\npeculiarly proper in this place to be perfectly distinct. There have\nbeen some who have imagined that the wrath of God was to be deprecated,\nor his favour conciliated, by austerities and penances, or even by forms\nand ceremonies, and external observances. But all men of enlightened\nunderstandings, who acknowledge the moral government of God, must also\nacknowledge, that vice must offend and virtue delight him. In short they\nmust, more or less, assent to the Scripture declaration, \"without\nholiness no man shall see the Lord.\" But the grand distinction, which\nsubsists between the true Christian and all other Religionists, (the\nclass of persons in particular whom it is our object to address) is\nconcerning the _nature_ of this holiness, and the _way in which it is to\nbe obtained_. The views entertained by the latter, of the _nature_ of\nholiness, are of all degrees of inadequateness; and they conceive it is\nto be _obtained_ by their own natural unassisted efforts: or if they\nadmit some vague indistinct notion of the assistance of the Holy Spirit,\nit is unquestionably obvious, on conversing with them, that this does\nnot constitute the _main practical_ ground of their dependence. _But the\nnature of the holiness, to which the desires of the true Christian are\ndirected, is no other than the restoration of the image of God: and as\nto the manner of acquiring it, disclaiming with indignation every idea\nof attaining it by his own strength, all his hopes of possessing it rest\naltogether on the divine assurances of the operation of the Holy Spirit,\nin those who cordially embrace the Gospel of Christ. He knows therefore\nthat this holiness is not to_ PRECEDE _his reconciliation to God, and be\nits_ CAUSE; _but to_ FOLLOW _it, and be its_ EFFECT. _That in short it\nis by_ FAITH IN CHRIST _only[97] that he is to be justified in the sight\nof God; to be delivered from the condition of a child of wrath, and a\nslave of Satan; to be adopted into the family of God; to become an heir\nof God and a joint heir with Christ, entitled to all the privileges\nwhich belong to this high relation; here, to the Spirit of Grace, and a\npartial renewal after the image of his Creator; hereafter, to the more\nperfect possession of the Divine likeness, and an inheritance of eternal\nglory._\n\nAnd as it is in this way, that, in obedience to the dictates of the\nGospel, the true Christian must originally become possessed of the vital\nspirit and living principle of universal holiness; so, in order to grow\nin grace, he must also study in the same school; finding in the\nconsideration of the peculiar doctrines of the Gospel, and in the\ncontemplation of the life, and character, and sufferings of our blessed\nSaviour, the elements of all practical wisdom, and an inexhaustible\nstorehouse of instructions and motives, no otherwise to be so well\nsupplied. From the neglect of these peculiar doctrines arise the main\npractical errors of the bulk of professed Christians. These gigantic\ntruths retained in view, would put to shame the littleness of their\ndwarfish morality. It would be impossible for them to make these\nharmonize with their low conceptions, of the wretchedness and danger of\ntheir natural state, which is represented in Scripture as having so\npowerfully called forth the compassion of God, that he sent his only\nbegotten Son to rescue us. Where _now_ are their low conceptions of the\nworth of the soul, when means like these were taken to redeem it? Where\n_now_ their inadequate conceptions of the guilt of sin, for which in the\ndivine counsels it seemed requisite that an atonement no less costly\nshould be made, than that of the blood of the only begotten Son of God?\nHow can they reconcile their low standard of Christian practice with the\nrepresentation of our being \"temples of the Holy Ghost?\" Their cold\nsense of obligation, and scanty grudged returns of service, with the\nglowing gratitude of those who, having been \"delivered from the power of\ndarkness, and translated into the kingdom of God's dear Son,\" may well\nconceive that the labours of a whole life will be but an imperfect\nexpression of their thankfulness.\n\nThe peculiar doctrines of the Gospel being once admitted, the\nconclusions which have been now suggested are clear and obvious\ndeductions of reason. But our neglect of these important truths is still\nless pardonable, because they are distinctly and repeatedly applied in\nScripture to the very purposes in question, and the whole superstructure\nof Christian morals is grounded on their deep and ample basis. Sometimes\nthese truths are represented in Scripture, _generally_, as furnishing\nChristians with a vigorous and ever present principle of universal\nobedience. And our slowness in learning the lessons of heavenly wisdom\nis still further stimulated, by almost every particular Christian duty\nbeing occasionally traced to them as to its proper source. They are\nevery where represented as warming the hearts of the people of God on\nearth with continual admiration, and thankfulness, and love, and joy; as\ntriumphing over the attack of the last great enemy, and as calling forth\nafresh in Heaven the ardent effusions of their unexhausted gratitude.\n\nIf then we would indeed be \"filled with wisdom and spiritual\nunderstanding;\" if we would \"walk worthy of the Lord unto all well\npleasing, being fruitful in every good work, and increasing in the\nknowledge of God;\" here let us fix our eyes! \"Laying aside every weight,\nand the sin that does so easily beset us; let us run with patience the\nrace that is set before us, LOOKING UNTO JESUS, the Author and Finisher\nof our faith, who for the joy that was set before him endured the\ncross, despising the shame, and is set down at the right hand of the\nthrone of God[98].\"\n\nHere best we may learn the infinite _importance_ of Christianity. How\nlittle it can deserve to be treated in that slight and superficial way,\nin which it is in these days regarded by the bulk of nominal Christians,\nwho are apt to think it may be enough, and almost equally pleasing to\nGod, to be religious _in any way_, and upon _any_ system. What exquisite\nfolly it must be to risk the soul on such a venture, in direct\ncontradiction to the dictates of reason, and the express declaration of\nthe word of God! \"How shall we escape, if we neglect so great\nsalvation?\"\n\n\nLOOKING UNTO JESUS!\n\nHere we shall best learn the duty and reasonableness of an absolute and\nunconditional surrender of soul and body to the will and service of\nGod.--\"We are not our own; for we are bought with a price,\" and must\n\"therefore\" make it our grand concern to \"glorify God with our bodies\nand our spirits, which are God's.\" Should we be base enough, even if we\ncould do it with safety, to make any reserves in our returns of service\nto that gracious Saviour, who \"gave up _himself_ for us?\" If we have\nformerly talked of compounding by the performance of some commands for\nthe breach of others; can we now bear the mention of a _composition_ of\nduties, or of retaining to ourselves the right of practising _little_\nsins! The very suggestion of such an idea fills us with indignation and\nshame, if our hearts be not dead to every sense of gratitude.\n\n\nLOOKING UNTO JESUS!\n\nHere we find displayed, in the most lively colours, the guilt of sin,\nand how hateful it must be to the perfect holiness of that Being, \"who\nis of purer eyes than to behold iniquity.\" When we see that, rather than\nsin should go unpunished, \"God spared not his own Son,\" but \"was\n_pleased_[99], to bruise him and put him to grief\" for our sakes; how\nvainly must impenitent sinners flatter themselves with the hope of\nescaping the vengeance of Heaven, and buoy themselves up with I know not\nwhat desperate dreams of the Divine benignity!\n\nHere too we may anticipate the dreadful sufferings of that state, \"where\nshall be weeping and gnashing of teeth;\" when rather than that we should\nundergo them, \"the Son of God\" himself, who \"thought it no robbery to be\nequal with God,\" consented to take upon him our degraded nature with all\nits weaknesses and infirmities; to be \"a man of sorrows,\" \"to hide not\nhis face from shame and spitting,\" \"to be wounded for our\ntransgressions, and bruised for our iniquities,\" and at length to endure\nthe sharpness of death, \"even the death of the Cross,\" that he might\n\"deliver us from the wrath to come,\" and open the kingdom of Heaven to\nall believers.\n\n\nLOOKING UNTO JESUS!\n\n_Here_ best we may learn to grow in the love of God! The certainty of\nhis pity and love towards repenting sinners, thus irrefragably\ndemonstrated, chases away the sense of tormenting fear, and best lays\nthe ground in us of a reciprocal affection. And while we steadily\ncontemplate this wonderful transaction, and consider in its several\nrelations the amazing truth, that \"God spared not his own Son, but\ndelivered him up for us all;\" if our minds be not utterly dead to every\nimpulse of sensibility, the emotions of admiration, of preference, of\nhope, and trust, and joy, cannot but spring up within us, chastened with\nreverential fear, and softened and quickened by overflowing\ngratitude[100]. _Here_ we shall become animated by an abiding\ndisposition to endeavour to please our great Benefactor; and by a humble\npersuasion, that the weakest endeavours of this nature will not be\ndespised by a Being, who has already proved himself so kindly affected\ntowards us[101]. _Here_ we cannot fail to imbibe an earnest desire of\npossessing his favour, and a conviction, founded on his own declarations\nthus unquestionably confirmed, that the desire shall not be\ndisappointed. Whenever we are conscious that we have offended this\ngracious Being, a single thought of the great work of Redemption will be\nenough to fill us with compunction. We shall feel a deep concern, grief\nmingled with indignant shame, for having conducted ourselves so\nunworthily towards one who to us has been infinite in kindness: we shall\nnot rest till we have reason to hope that he is reconciled to us; and we\nshall watch over our hearts and conduct in future with a renewed\njealousy, lest we should again offend him. To those who are ever so\nlittle acquainted with the nature of the human mind, it were superfluous\nto remark, that the affections and tempers which have been enumerated,\nare the infallible marks and the constituent properties of Love. Let\n_him_ then who would abound and grow in this Christian principle, be\nmuch conversant with the great doctrines of the Gospel.\n\nIt is obvious, that the attentive and frequent consideration of these\ngreat doctrines, must have a still more direct tendency to produce and\ncherish in our minds the principle of the love of Christ. But on this\nhead, so much was said in a former chapter, as to render any farther\nobservations unnecessary.\n\nMuch also has been already observed concerning the love of our\nfellow-creatures, and it has been distinctly stated to be the\nindispensable, and indeed the characteristic duty of Christians. It\nremains, however to be here farther remarked, that this grace can no\nwhere be cultivated with more advantage than at the foot of the cross.\nNo where can our Saviour's dying injunction to the exercise of this\nvirtue be recollected with more effect; \"This is my commandment, that ye\nlove one another as I have loved you.\" No where can the admonition of\nthe Apostle more powerfully affect us; \"Be ye kind one to another,\ntender-hearted, forgiving one another, even as God, for Christ's sake,\nhath forgiven you.\" The view of mankind which is here presented to us,\nas having been all involved in one common ruin; and the offer of\ndeliverance held out to all, by the Son of God's giving of himself up to\npay the price of our reconciliation, produce that sympathy towards our\nfellow-creatures, which, by the constitution of our nature, seldom\nfails to result from the consciousness of an identity of interests and a\nsimilarity of fortunes. Pity for an unthinking world assists this\nimpression. Our enmities soften and melt away: we are ashamed of\nthinking much of the _petty injuries_ which we may have suffered, when\nwe consider what the Son of God, \"who did no wrong, neither was guile\nfound in his mouth,\" patiently underwent. Our hearts become tender while\nwe contemplate this signal act of loving-kindness. We grow desirous of\nimitating what we cannot but admire. A vigorous principle of enlarged\nand active charity springs up within us; and we go forth with alacrity,\ndesirous of treading in the steps of our blessed Master, and of\nmanifesting our gratitude for his unmerited goodness, by bearing each\nothers burdens, and abounding in the disinterested labours of\nbenevolence.\n\n\nLOOKING UNTO JESUS!\n\n_He_ was meek and lowly of heart, and from the study of _his_ character\nwe shall best learn the lessons of humility. Contemplating the work of\nRedemption, we become more and more impressed with the sense of our\nnatural darkness, and helplessness, and misery, from which it was\nrequisite to ransom us at such a price; more and more conscious that we\nare utterly unworthy of all the amazing condescension and love which\nhave been manifested towards us; ashamed of the callousness of our\ntenderest sensibility, and of the poor returns of our most active\nservices. Considerations like these, abating our pride and reducing our\nopinion of _ourselves_, naturally moderate our pretensions towards\n_others_. We become less disposed to exact that respect for our persons,\nand that deference for our authority, which we naturally covet; we less\nsensibly feel a slight, and less hotly resent it; we grow less\nirritable, less prone to be dissatisfied; more soft, and meek, and\ncourteous, and placable, and condescending. We are not literally\nrequired to practise the same humiliating submissions, to which our\nblessed Saviour himself was not ashamed to stoop[102]; but the _spirit_\nof the remark applies to us, \"the servant is not greater than his Lord:\"\nand we should especially bear this truth in mind, when the occasion\ncalls upon us to discharge some duty, or patiently to suffer some ill\ntreatment, whereby our pride will be wounded, and we are likely to be in\nsome degree degraded from the rank we had possessed in the world's\nestimation. At the same time the Sacred Scriptures assuring us, that to\nthe powerful operations of the Holy Spirit, purchased for us by the\ndeath of Christ, we must be indebted for the success of all our\nendeavours after improvement in virtue; the conviction of this truth\ntends to render us diffident of our own powers, and to suppress the\nfirst risings of vanity. Thus, while we are conducted to heights of\nvirtue no otherwise attainable, due care is taken to prevent our\nbecoming giddy from our elevation[103]. It is the Scripture\ncharacteristic of the Gospel system, that by it all disposition to\nexalt ourselves is excluded; and if we really grow in grace, we shall\ngrow also in humility.\n\n\nLOOKING UNTO JESUS!\n\n\"He endured the cross, despising the shame.\"--While we steadily\ncontemplate this solemn scene, that sober frame of spirit is produced\nwithin us, which best befits the Christian, militant here on earth. We\nbecome impressed with a sense of the shortness and uncertainty of time,\nand that it behoves us to be diligent in making provision for eternity.\nIn such a temper of mind, the pomps and vanities of life are cast behind\nus as the baubles of children.--We lose our relish for the frolics of\ngaiety, the race of ambition, or the grosser gratifications of\nvoluptuousness. In the case even of those objects, which may more justly\nclaim the attention of reasonable and immortal beings; in our family\narrangements, in our plans of life, in our schemes of business, we\nbecome, without relinquishing the path of duty, more moderate in\npursuit, and more indifferent about the issue. Here also we learn to\ncorrect the world's false estimate of things, and to \"look through the\nshallowness of earthly grandeur[104];\" to venerate what is truly\nexcellent and noble, though under a despised and degraded form; and to\ncultivate within ourselves that true magnanimity, which can make us rise\nsuperior to the smiles or frowns of this world; that dignified composure\nof soul which no earthly incidents can destroy or ruffle. Instead of\nrepining at any of the little occasional inconveniences we may meet with\nin our passage through life; we are almost ashamed of the multiplied\ncomforts and enjoyments of our condition, when we think of him, who,\nthough \"the Lord of glory,\" \"had not where to lay his head.\" And if it\nbe our lot to undergo evils of more than ordinary magnitude, we are\nanimated under them by reflecting, that we are hereby more conformed to\nthe example of our blessed Master: though we must ever recollect one\nimportant difference, that the sufferings of Christ were voluntarily\nborne for _our_ benefit, and were probably far more exquisitely\nagonizing than any which we are called upon to undergo. Besides, it must\nbe a solid support to us amidst all our troubles to know, that they do\nnot happen to us by chance; that they are not even merely the punishment\nof sin; but that they are the dispensations of a kind Providence, and\nsent on messages of mercy.--\"The cup that our Father hath given us,\nshall we not drink it?\"--\"Blessed Saviour! by the bitterness of thy\npains we may estimate the force of thy love; we are _sure_ of thy\nkindness and compassion; thou wouldst not willingly call on us to\nsuffer; thou hast declared unto us, that all things shall finally work\ntogether for good to them that love thee; and therefore, if thou so\nordainest it, welcome disappointment and poverty, welcome sickness and\npain, welcome even shame, and contempt, and calumny. If this be a rough\nand thorny path, it is one in which thou hast gone before us. Where we\nsee thy footsteps we cannot repine. Meanwhile, thou wilt support us with\nthe consolations of thy grace; and even here thou canst more than\ncompensate to us for any temporal sufferings, by the possession of that\npeace, which the world can neither give nor take away.\"\n\n\nLOOKING UNTO JESUS!\n\n\"The Author and Finisher of our faith, who for the joy that was set\nbefore him endured the cross, despising the shame, and is set down at\nthe right hand of God.\" From the scene of our Saviour's weakness and\ndegradation, we follow him, in idea, into the realms of glory, where \"he\nis on the right hand of God; angels, and principalities, and powers\nbeing made subject unto him.\"--But though changed in place, yet not in\nnature, he is still full of sympathy and love; and having died \"to save\nhis people from their sins,\" \"he ever _liveth_ to make intercession for\nthem.\" Cheered by this animating view, the Christian's fainting spirits\nrevive. Under the heaviest burdens he feels his strength recruited; and\nwhen all around him is dark and stormy, he can lift up an eye to Heaven,\nradiant with hope, and glistening with gratitude. At such a season, no\ndangers can alarm, no opposition can move, no provocations can irritate.\nHe may almost adopt, as the language of his sober exultation, what in\nthe philosopher was but an idle rant: and, considering that it is only\nthe garment of mortality which is subject to the rents of fortune; while\nhis spirit, cheered with the divine support, keeps its place within,\nsecure and unassailable, he can sometimes almost triumph at the stake,\nor on the scaffold, and cry out amidst the severest buffets of\nadversity, \"Thou beatest but the case of Anaxarchus.\" But it is rarely\nthat the Christian is elevated with this \"joy unspeakable and full of\nglory:\" he even lends himself to these views with moderation and\nreserve. Often, alas! emotions of another kind fill him with grief and\nconfusion: and conscious of having acted unworthy of his high calling,\nperhaps of having exposed himself to the just censure of a world ready\nenough to spy out his infirmities, he seems to himself almost \"to have\ncrucified the Son of God afresh, and put him to an open shame.\" But let\nneither his joys intoxicate, nor his sorrows too much depress him. Let\nhim still remember that his _chief_ business while on earth is not to\nmeditate, but to act; that the seeds of moral corruption are apt to\nspring up within him, and that it is requisite for him to watch over his\nown heart with incessant care; that he is to discharge with fidelity the\nduties of his particular station, and to conduct himself, according to\nhis measure, after the example of his blessed Master, whose meat and\ndrink it was to do the work of his heavenly Father; that he is\ndiligently to cultivate the talents with which God has entrusted him,\nand assiduously to employ them in doing justice and shewing mercy, while\nhe guards against the assaults of any internal enemy. In short, he is to\ndemean himself, in all the common affairs of life, like an _accountable_\ncreature, who, in correspondence with the Scripture character of\nChristians, is \"waiting for the coming of the Lord Jesus Christ.\" Often\ntherefore he questions himself, \"Am I employing my time, my fortune, my\nbodily and mental powers, so as to be able to 'render up my account with\njoy, and not with grief?' Am I 'adorning the doctrine of God my Saviour\nin all things;' and proving that the servants of Christ, animated by a\nprinciple of filial affection, which renders their work a service of\nperfect freedom, are capable of as active and as persevering exertions,\nas the votaries of fame, or the slaves of ambition, or the drudges of\navarice?\"\n\nThus, without interruption to his labours, he may interpose occasional\nthoughts of things unseen; and amidst the many little intervals of\nbusiness, may calmly look upwards to the heavenly Advocate, who is ever\npleading the cause of his people, and obtaining for them needful\nsupplies of grace and consolation. It is these realizing views, which\ngive the Christian a relish for the worship and service of the heavenly\nworld. And if these blessed images, \"seen but through a glass darkly,\"\ncan thus refresh the soul: what must be its state, when on the morning\nof the resurrection it shall awake to the unclouded vision of celestial\nglory! when, \"to them that look for him, the Son of God shall appear a\nsecond time without sin unto salvation!\" when \"sighing and sorrow being\nfled away;\" when doubts and fears no more disquieting, and the painful\nconsciousness of remaining imperfections no longer weighing down the\nspirit, they shall enter upon the fruition of \"those joys, which eye\nhath not seen, nor ear heard, neither has it entered into the heart of\nman to conceive;\" and shall bear their part in that blessed\nanthem--\"Salvation to our God which sitteth upon the throne, and unto\nthe Lamb,\" for ever and ever!\n\nThus (never let it be forgotten) the main distinction between real\nChristianity, and the system of the bulk of nominal Christians, chiefly\nconsists in the different place which is assigned in the two schemes to\nthe peculiar doctrines of the Gospel. These, in the scheme of nominal\nChristians, if admitted at all, appear but like the stars of the\nfirmament to the ordinary eye. Those splendid luminaries draw forth\nperhaps occasionally a transient expression of admiration, when we\nbehold their beauty, or hear of their distances, magnitudes, or\nproperties: now and then too we are led, perhaps, to muse upon their\npossible uses: but however curious as subjects of speculation, after\nall, it must be confessed, they twinkle to the common observer with a\nvain and \"idle\" lustre; and except in the dreams of the astrologer, have\nno influence on human happiness, or any concern with the course and\norder of the world. But to the _real_ Christian, on the contrary, THESE\n_peculiar doctrines constitute the center to which he gravitates! the\nvery sun of his system! the soul of the world! the origin of all that is\nexcellent and lovely! the source of light, and life, and motion, and\ngenial warmth, and plastic energy!_ Dim is the light of reason, and cold\nand comfortless our state, while left to her unassisted guidance. Even\nthe Old Testament itself, though a revelation from Heaven, shines but\nwith feeble and scanty rays. But the blessed truths of the Gospel are\nnow unveiled to _our_ eyes, and _we_ are called upon to behold, and to\nenjoy \"the light of the knowledge of the glory of God, in the face of\nJesus Christ,\" in the full radiance of its meridian splendor. The words\nof inspiration best express our highly favoured state: \"We all, with\nopen face beholding as in a glass the glory of the Lord, are changed\ninto the same image, from glory to glory, even as by the Spirit of the\nLord.\"\n\n    Thou art the source and center of all minds,\n    Their only point of rest, ETERNAL WORD\n    From thee departing, they are lost, and rove\n    At random, without honour, hope, or peace:\n    From thee is all that soothes the life of man;\n    His high endeavour, and his glad success;\n    His strength to suffer, and his will to serve.\n    But O! thou bounteous Giver of all good!\n    Thou art of all thy gifts thyself the crown:\n    Give what thou canst, without thee we are poor,\n    And with thee rich, take what thou wilt away.\n\n\n\n\nCHAPTER V.\n\n_On the Excellence of Christianity in certain important Particulars.\nArgument which results thence in Proof of its divine Origin._\n\n\nThe writer of the present work, having now completed a faint delineation\nof the leading features of real Christianity, may be permitted to\nsuspend for a few moments the farther execution of his plan, for the\npurpose of pointing out some excellences which she really possesses; but\nwhich, as they are not to be found in that superficial system which so\nunworthily usurps her name, appear scarcely to have attracted sufficient\nnotice. If he should seem to be deviating from the plan which he\nproposed to himself, he would suggest as his excuse; that the\nobservations which he is about to offer will furnish a strong argument,\nin favour of the correctness of his preceding delineation of\nChristianity, since she will _now_ appear to exhibit more clearly, than\nas she is usually drawn, the characters of her Divine original.\n\nIt holds true, indeed, in the case of Christianity, as in that of all\nthe works of God, that though a superficial and cursory view cannot\nfail to discover to us somewhat of their beauty; yet, when on a more\ncareful and accurate scrutiny we become better acquainted with their\nproperties, we become also more deeply impressed by a conviction of\ntheir excellence. We may begin by referring to the last chapter for an\ninstance of the truth of this assertion. Therein was pointed out that\nintimate connection, that perfect harmony, between the leading doctrines\nand the practical precepts of Christianity, which is apt to escape the\nattention of the ordinary eye.\n\nIt may not be improper also to remark, though the position be so obvious\nas almost to render the statement of it needless, that there is the same\nclose connection and perfect harmony in the leading doctrines of\nChristianity among each other. It is self-evident, that the corruption\nof human nature, that our reconciliation to God by the atonement of\nChrist, and that the restoration of our primitive dignity by the\nsanctifying influence of the Holy Spirit, are all parts of one whole,\nunited in close dependence and mutual congruity.\n\nPerhaps, however, it has not been sufficiently noticed, that in the\nchief practical precepts of Christianity, there is the same essential\nagreement, the same mutual dependency of one upon another. Let us survey\nthis fresh instance of the wisdom of that system, which is the only\nsolid foundation of our present or future happiness.\n\nThe virtues most strongly and repeatedly enjoined in Scripture, and by\nour progress in which we may best measure our advancement in holiness,\nare the fear and love of God and of Christ; love, kindness, and meekness\ntowards our fellow-creatures; indifference to the possessions and\nevents of this life, in comparison with our concern about eternal\nthings; self-denial, and humility.\n\nIt has been already pointed out in many particulars, how essentially\nsuch of these Christian graces as respect the Divine Being are connected\nwith those, which have more directly for their objects our\nfellow-creatures and ourselves. But in the case of these two last\ndescriptions of Christian graces; the more attentively we consider them\nwith reference to the acknowledged principles of human nature, and to\nindisputable facts, the more we shall be convinced that they afford\nmutual aid towards the acquisition of each other; and that when\nacquired, they all harmonize with each other in perfect and essential\nunion. This truth may perhaps be sufficiently apparent from what has\nbeen already remarked; but it may not be useless to dwell on it a little\nmore in detail. Take then the instances of loving-kindness and meekness\ntowards others; and observe the solid foundation which is laid for them\nin self-denial, in moderation as to the good things of this life, and in\nhumility. The chief causes of enmity among men are, pride and\nself-importance, the high opinion which men entertain of themselves, and\nthe consequent deference which they exact from others: the\nover-valuation of worldly possessions and of worldly honours, and in\nconsequence, a too eager competition for them. The rough edges of one\nman rub against those of another, if the expression may be allowed; and\nthe friction is often such as to injure the works, and disturb the just\narrangements and regular motions of the social machine. But by\nChristianity all these roughnesses are filed down: every wheel rolls\nround smoothly in the performance of its appointed function, and there\nis nothing to retard the several movements, or break in upon the general\norder. The religious system indeed of the bulk of nominal Christians is\nsatisfied with some tolerable appearances of virtue: and accordingly,\nwhile it recommends love and beneficence, it tolerates, as has been\nshewn, pride and vanity in many cases; it even countenances and commends\nthe excessive valuation of character; and at least allows a man's whole\nsoul to be absorbed in the pursuit of the object which he is following,\nbe it what it may of personal or professional success. But though these\nlatter qualities may, for the most part, fairly enough consist with a\nsoft exterior and courtly demeanor, they cannot so well accord with the\ngenuine internal principle of love. Some cause of discontent, some\nground of jealousy or of envy will arise, some suspicion will corrode,\nsome disappointment will sour, some slight or calumny will irritate and\nprovoke reprisals. In the higher walks of life, indeed, we learn to\ndisguise our emotions; but such will be the real inward feelings of the\nsoul, and they will frequently betray themselves when we are off our\nguard, or when we are not likely to be disparaged by the discovery. This\nstate of the higher orders, in which men are scuffling eagerly for the\nsame objects, and wearing all the while such an appearance of sweetness\nand complacency, has often appeared to me to be not ill illustrated by\nthe image of a gaming table. There, every man is intent only on his own\nprofit; the good success of one is the ill success of another, and\ntherefore the general state of mind of the parties engaged may be pretty\nwell conjectured. All this, however, does not prevent, in well-bred\nsocieties, an exterior of perfect gentleness and good humour. But let\nthe same employment be carried on among the lower orders, who are not so\nwell schooled in the art of disguising their feelings; or in places\nwhere, by general connivance, people are allowed to give vent to their\nreal emotions; and every passion will display itself, by which the\n\"human face divine\" can be distorted and deformed. For those who never\nhave been present at so humiliating a scene, the pencil of Hogarth has\nprovided a representation of it, which is scarcely exaggerated; and the\nhorrid name[105], by which it is familiarly known among its frequenters,\nsufficiently attests the fidelity of its resemblance.\n\nBut Christianity is not satisfied with producing merely the specious\nguise of virtue. She requires the substantial reality, which may stand\nthe scrutinizing eye of that Being \"who searches the heart.\" Meaning\ntherefore that the Christian should live and breathe; in an atmosphere,\nas it were, of benevolence, she forbids whatever can tend to obstruct\nits diffusion or vitiate its purity. It is on this principle that\nEmulation is forbidden: for, besides that this passion almost insensibly\ndegenerates into envy, and that it derives its origin chiefly from pride\nand a desire of self-exaltation; how can we easily love our neighbour as\nourselves, if we consider him at the same time our rival, and are intent\nupon surpassing him in the pursuit of whatever is the subject of our\ncompetition?\n\nChristianity, again, teaches us not to set our hearts on earthly\npossessions and earthly honours; and thereby provides for our really\nloving, or even cordially forgiving, those who have been more successful\nthan ourselves in the attainment of them, or who have even designedly\nthwarted us in the pursuit. \"Let the rich,\" says the Apostle, \"rejoice\nin that he is brought low.\" How can he who means to attempt, in any\ndegree, to obey this precept, be irreconcilably hostile towards any one\nwho may have been instrumental in his depression?\n\nChristianity also teaches us not to prize human estimation at a very\nhigh rate; and thereby provides for the practice of her injunction, to\nlove from the heart those who, justly or unjustly, may have attacked our\nreputation, and wounded our character. She commands not the shew, but\nthe reality of meekness and gentleness; and by thus taking away the\naliment of anger and the fomenters of discord, she provides for the\nmaintenance of peace, and the restoration of good temper among men, when\nit may have sustained a temporary interruption.\n\nIt is another capital excellence of Christianity, that she values moral\nattainments at a far higher rate than intellectual acquisitions, and\nproposes to conduct her followers to the heights of virtue rather than\nof knowledge. On the contrary, most of the false religious systems which\nhave prevailed in the world, have proposed to reward the labour of their\nvotary, by drawing aside the veil which concealed from the vulgar eye\ntheir hidden mysteries, and by introducing him to the knowledge of their\ndeeper and more sacred doctrines.\n\nThis is eminently the case in the Hindoo, and in the Mahometan Religion,\nin that of China, and, for the most part, in the various modifications\nof ancient Paganism. In systems which proceed on this principle, it is\nobvious that the bulk of mankind can never make any great proficiency.\nThere was accordingly, among the nations of antiquity, one system,\nwhatever it was, for the learned, and another for the illiterate. Many\nof the philosophers spoke out, and professed to keep the lower orders in\nignorance for the general good; plainly suggesting that the bulk of\nmankind was to be considered as almost of an inferior species. Aristotle\nhimself countenanced this opinion. An opposite mode of proceeding\nnaturally belongs to Christianity, which without distinction professes\nan equal regard for all human beings, and which was characterized by her\nfirst Promulgator as the messenger of \"glad tidings to the poor.\"\n\nBut her preference of moral to intellectual excellence is not to be\npraised, only because it is congenial with her general character, and\nsuitable to the ends which she professes to have in view. It is the part\nof true wisdom to endeavour to excel there, where we may really attain\nto excellence. This consideration might be alone sufficient to direct\nour efforts to the acquisition of virtue rather than of knowledge.--How\nlimited is the range of the greatest human abilities! how scanty the\nstores of the richest human knowledge! Those who undeniably have held\nthe first rank, both for natural and acquired endowments, instead of\nthinking their pre-eminence a just ground of self-exaltation, have\ncommonly been the most forward to confess that their views were bounded\nand their attainments moderate. Had they indeed been less candid, this\nis a discovery which we could not have failed to make of ourselves.\nExperience daily furnishes us with examples of weakness, and\nshort-sightedness, and error, in the wisest and the most learned of men,\nwhich might serve to confound the pride of human wisdom.\n\nNot so in morals.--Made at first in the likeness of God, and still\nbearing about us some faint traces of our high original, we are offered\nby our blessed Redeemer the means of purifying ourselves from our\ncorruptions, and of once more regaining the image of our Heavenly\nFather[106]. In love, the compendious expression for almost every\nvirtue, in fortitude under all its forms, in justice, in humility, and\nin all the other graces of the Christian character, we are made capable\nof attaining to heights of real elevation: and were we but faithful in\nthe use of the means of grace which we enjoy; the operations of the Holy\nSpirit, prompting and aiding our diligent endeavours, would infallibly\ncrown our labours with success, and make us partakers of a Divine\nnature. The writer has himself known some who have been instances of the\ntruth of this remark. To the memory of one,[107] now no more, may he be\npermitted to offer the last tribute of respectful friendship? His\ncourse, short but laborious, has at length terminated in a better world;\nand his luminous tract still shines in the sight, and animates the\nefforts of all who knew him, and \"marshals them the way\" to Heavenly\nglory. Let me not be thought to undervalue any of the gifts of God, or\nof the fruits of human exertion: but let not these be prized beyond\ntheir proper worth. If one of those little industrious reptiles, to\nwhich we have been well sent for a lesson of diligence and foresight,\nwere to pride itself upon its strength, because it could carry off a\nlarger grain of wheat than any other of its fellow-ants; should we not\nlaugh at the vanity which could be highly gratified with such a\ncontemptible pre-eminence? And is it far different to the eye of reason,\nwhen man, weak, short-sighted man, is vain of surpassing others in\nknowledge, in which at best his progress must be so limited; forgetting\nthe true dignity of his nature, and the path which would conduct him to\nreal excellence?\n\nThe unparalleled value of the precepts of Christianity ought not be\npassed over altogether unnoticed in this place, though it be needless to\ndwell on it; since it has been often justly recognized and asserted, and\nhas in some points been ably illustrated, and powerfully enforced by the\nmasterly pen of a late writer. It is by no means however the design of\nthis little work to attempt to trace the various excellencies of\nChristianity; but it may not have been improper to point out a few\nparticulars, which, in the course of investigation, have naturally\nfallen under our notice, and hitherto perhaps may scarcely have been\nenough regarded. Every such instance, it should always be remembered, is\na fresh proof of Christianity being a revelation from God.\n\nIt is still less, however, the intention of the writer to attempt to\nvindicate the Divine origin of our Holy Religion. This task has often\nbeen executed by far abler advocates. In particular, every Christian,\nwith whatever reserves his commendations must be disqualified, should be\nforward to confess his obligations _on this head_ to the author before\nalluded to; whose uncommon acuteness has enabled him, in a field already\nso much trodden, to discover arguments which had eluded the observation\nof all by whom he was preceded, and whose unequalled perspicuity puts\nhis reader in complete possession of the fruits of his sagacity.\nAnxious, however, in my little measure, to contribute to the support of\nthis great cause, may it be permitted me to state one argument, which\nimpresses my mind with particular force. This is, the great variety of\nthe _kinds_ of evidence which have been adduced in proof of\nChristianity, and the confirmation thereby afforded of its truth:--the\nproof from prophecy--from miracles--from the character of Christ--from\nthat of his Apostles--from the nature of the doctrines of\nChristianity--from the nature and excellence of her _practical\nprecepts_--from the accordance we have lately pointed out between the\ndoctrinal and practical system of Christianity, whether considered each\nin itself or in their mutual relation to each other--from other species\nof internal evidence, afforded in the more abundance in proportion as\nthe sacred records have been scrutinized with greater care--from the\naccount of co-temporary or nearly co-temporary writers--from the\nimpossibility of accounting on any other supposition, than that of the\ntruth of Christianity, for its promulgation and early prevalence: these\nand other lines of argument have all been brought forward and ably urged\nby different writers, in proportion as they have struck the minds of\ndifferent observers more or less forcibly. Now, granting that some\nobscure and illiterate men, residing in a distant province of the Roman\nempire, had plotted to impose a forgery upon the world; though some\nfoundation for the imposture might, and indeed must, have been attempted\nto be laid; it seems, at least to my understanding, morally impossible\nthat _so many different species of proofs_, and all so strong, should\nhave lent their _concurrent_ aid, and have united their _joint_ force in\nthe establishment of the falsehood. It may assist the reader in\nestimating the value of this argument, to consider upon how different a\nfooting, in this respect, has rested every other religious system,\nwithout exception, which was ever proposed to the world; and, indeed,\nevery other historical fact, of which the truth has been at all\ncontested.\n\n\n\n\nCHAPTER VI.\n\n_Brief Inquiry into the present State of Christianity in this Country,\nwith some of the Causes which have led to its critical Circumstances.\nIts Importance to us as a political Community, and practical Hints for\nwhich the foregoing considerations give occasion._\n\n\nIt may not be altogether improper to remind the reader, that hitherto\nour discussion has been concerning the prevailing Religious opinions\nmerely of _professed Christians_: no longer confining ourselves to\npersons of this description, let us now extend our inquiry, and briefly\ninvestigate the _general_ state of Christianity in this country.\n\nThe tendency of Religion in general to promote the temporal well-being\nof political communities, is a fact which depends on such obvious and\nundeniable principles, and which is so forcibly inculcated by the\nhistory of all ages, that there can be no necessity for entering into a\nformal proof of its truth. It has indeed been maintained, not merely by\nSchoolmen and Divines, but by the most celebrated philosophers, and\nmoralists, and politicians of every age.\n\nThe peculiar excellence in this respect also of Christianity, considered\nindependently of its truth or falsehood, has been recognized by many\nwriters, who, to say the least, were not disposed to exaggerate its\nmerits. Either or both of these propositions being admitted, the state\nof Religion in a country at any given period, not to mention its\nconnection with the eternal happiness of the inhabitants, immediately\nbecomes a question of great _political_ importance: and in particular it\nmust be material to ascertain whether Religion be in an advancing or in\na declining state; and if the latter be the case, whether there be any\npracticable means for preventing at least its farther declension.\n\nIf the representations contained in the preceding chapters, of the state\nof Christianity among the bulk of professed Christians, be not very\nerroneous; they may well excite serious apprehension in the mind of\nevery reader, when considered merely in a political view. And this\napprehension would be encreased, if there should appear reason to\nbelieve that, for some time past, Religion has been on the decline\namongst us, and that it continues to decline at the present moment.\n\nWhen it is proposed, however, to inquire into the actual state of\nReligion in any country, and in particular to compare that state with\nits condition at any former period; there is one preliminary observation\nto be made, if we would not be liable to gross error. There exists,\nestablished by tacit content, in every country, what may be called a\ngeneral standard or tone of morals, varying in the same community at\ndifferent periods, and different at the same period in different ranks\nand situations in society. Whoever falls below this standard, and, not\nunfrequently, whoever also rises above it, offending against this\ngeneral rule, suffers proportionably in the general estimation. Thus a\nregard for character, which, as was formerly remarked, is commonly the\ngrand governing principle among men, becomes to a certain degree, though\nno farther, an incitement to morality and virtue. It follows of course,\nthat where the practice does no more than come up to the required level,\nit will be no sufficient evidence of the existence, much less will it\nfurnish any just measure of the force, of a real internal principle of\nReligion. Christians, Jews, Turks, Infidels, and Heretics, persons of\nten thousand different sorts of passions and opinions, being members at\nthe same time of the same community, and all conscious that they will be\nexamined by this same standard, will regulate their conduct accordingly,\nand, with no great difference, will all adjust themselves to the\nrequired measure.\n\nIt must also be remarked, that the causes which tend to raise or to\ndepress this standard, commonly produce their effects by slow and almost\ninsensible degrees; and that it often continues for some time nearly the\nsame, when the circumstances, by which it was fixed, have materially\naltered.\n\nIt is a truth which will hardly be contested, that Christianity,\nwhenever it has at all prevailed, has raised the general standard of\nmorals to a height before unknown. Some actions, which among the\nancients were scarcely held to be blemishes in the most excellent\ncharacters, have been justly considered by the laws of every Christian\ncommunity, as meriting the severest punishments. In other instances,\nvirtues formerly rare have become common; and in particular a merciful\nand courteous temper has softened the rugged manners, and humanized the\nbrutal ferocity prevalent among the most polished nations of the heathen\nworld. But from what has been recently observed, it is manifest, that,\nso far as external appearances are concerned, these effects, when once\nproduced by Christianity, are produced alike in those who deny and in\nthose who admit her divine original; I had almost said in those who\nreject and those who cordially embrace the doctrines of the Gospel: and\nthese effects might and probably would remain for a while, without any\ngreat apparent alteration, however her spirit might languish, or even\nher authority decline. The form of the temple, as was once beautifully\nremarked, may continue, when the _dii tutelares_ have left it. When we\nare inquiring therefore into the real state of Christianity at any\nperiod; if we would not be deceived in this important investigation, it\nbecomes us to be so much the more careful not to take up with\nsuperficial appearances.\n\nIt may perhaps help us to ascertain the advancing or declining state of\nChristianity in Great Britain at the present moment; and still more to\ndiscover some of the causes by which that state has been produced, to\nemploy a little time in considering what might naturally be expected to\nbe its actual situation; what advantages or disadvantages such a\nreligion might be expected to derive, from the circumstances in which\nit has been placed among us, and from those in which it still continues.\n\nExperience warrants, and reason justifies and explains the assertion,\nthat Persecution generally tends to quicken the vigour and extend the\nprevalence of the opinions which she would eradicate. For the peace of\nmankind, it has grown, at length almost into an axiom, that \"her\ndevilish engine back recoils upon herself.\" Christianity especially has\nalways thriven under persecution. At such a season she has no lukewarm\nprofessors; no adherents concerning whom it is doubtful to what party\nthey belong. The Christian is then reminded at every turn, that his\nMaster's kingdom is not of this world. When all on earth wears a black\nand threatening aspect, he looks up to heaven for consolation; he learns\npractically to consider himself as a pilgrim and stranger. He then\ncleaves to fundamentals, and examines well his foundation, as at the\nhour of death. When Religion is in a state of external quiet and\nprosperity, the contrary of all this naturally takes place. The soldiers\nof the church militant then forget that they are in a state of warfare.\nTheir ardour slackens, their zeal languishes. Like a colony long settled\nin a strange country[108], they are gradually assimilated in features,\nand demeanour, and language, to the native inhabitants, till at length\nalmost every vestige of peculiarity dies away.\n\nIf, in general, persecution and prosperity be productive respectively of\nthese opposite effects; this circumstance alone might teach us what\nexpectations to form concerning the state of Christianity in this\ncountry, where she has long been embodied in an establishment, which is\nintimately blended, and is generally and justly believed to have a\ncommon interest with our civil institutions; which is liberally, though\nby no means too liberally, endowed, and, not more favoured in wealth\nthan dignity, has been allowed \"to exalt her mitred front in courts and\nparliaments:\" an establishment--the offices in which are extremely\nnumerous, and these, not like the priesthood of the Jews, filled up from\na particular race, or, like that of the Hindoos, held by a separate cast\nin entailed succession; but supplied from every class, and branching by\nits widely extended ramifications into almost every individual family in\nthe community: an establishment--of which the ministers are not, like\nthe Roman Catholic clergy, debarred from forming matrimonial ties, but\nare allowed to unite themselves, and multiply their holdings to the\ngeneral mass of the community by the close bonds of family connection;\nnot like some of the severer of the religious orders, immured in\ncolleges and monasteries, but, both by law and custom, permitted to mix\nwithout restraint in all the intercourses of society.\n\nSuch being the circumstances of the pastors of the church, let the\ncommunity in general be supposed to have been for some time in a rapidly\nimproving state of commercial prosperity; let it also be supposed to\nhave been making no unequal progress in all those arts, and sciences,\nand literary productions, which have ever been the growth of a polished\nage, and are the sure marks of a highly finished condition of society.\nIt is not difficult to anticipate the effects likely to be produced on\n_vital_ Religion, both in the clergy and the laity, by such a state of\nexternal prosperity as has been assigned to them respectively. And these\neffects would be infallibly furthered, where the country in question\nshould enjoy a free constitution of government. We formerly had occasion\nto quote the remark of an accurate observer of the stage of human life,\nthat a much looser system of morals commonly prevails in the higher,\nthan in the middling and lower orders of society. Now, in every country,\nof which the middling classes are daily growing in wealth and\nconsequence, by the success of their commercial speculations; and, most\nof all, in a country having such a constitution as our own, where the\nacquisition of riches is the possession also of rank and power; with the\ncomforts and refinements, the vices also of the higher orders are\ncontinually descending, and a mischievous uniformity of sentiments, and\nmanners, and morals, gradually diffuses itself throughout the whole\ncommunity. The multiplication of great cities also, and above all, the\nhabit, ever increasing with the increasing wealth of the country, of\nfrequenting a splendid and luxurious metropolis, would powerfully tend\nto accelerate the discontinuance of the religious habits of a purer age,\nand to accomplish the substitution of a more relaxed morality. And it\nmust even be confessed, that the commercial spirit, much as we are\nindebted to it, is not naturally favourable to the maintenance of the\nreligious principle in a vigorous and lively state.\n\nIn times like these, therefore, the strict precepts and self-denying\nhabits of Christianity naturally slide into disuse; and even among the\nbetter sort of Christians, are likely to be softened, so far at least\nas to be rendered less abhorrent from the general disposition to\nrelaxation and indulgence. In such prosperous circumstances, men, in\ntruth, are apt to think very little about religion. Christianity,\ntherefore, seldom occupying the attention of the bulk of nominal\nChristians, and being scarcely at all the object of their study, we\nshould expect, of course, to find them extremely unacquainted with its\ntenets. Those doctrines and principles indeed, which it contains in\ncommon with the law of the land, or which are sanctioned by the general\nstandard of morals formerly described, being brought into continual\nnotice and mention by the common occurrences of life, might continue to\nbe recognized. But whatever she contains peculiar to herself, and which\nshould not be habitually brought into recollection by the incidents of\nevery day, might be expected to be less and less thought of, till at\nlength it should be almost wholly forgotten. Still more might this be\nnaturally expected to become the case, if the peculiarities in question\nshould be, from their very nature, at war with pride, and luxury, and\nworldly mindedness, the too general concomitants of rapidly increasing\nwealth: and this would particularly happen among the laity; if the\ncircumstance of their having been at any time abused to purposes of\nhypocrisy or fanaticism, should have prompted even some of the better\ndisposed of the clergy, perhaps from well intentioned though erroneous\nmotives, to bring them forward less frequently in their discourses on\nReligion.\n\nWhen so many should thus have been straying out of the right path, some\nbold reformer might, from time to time, be likely to arise, who should\nnot unjustly charge them with their deviation: but, though right perhaps\nin the main; yet deviating himself also in an opposite direction, and\ncreating disgust by his violence, or vulgarity, or absurdities, he might\nfail, except in a few instances, to produce the effect of recalling them\nfrom their wanderings.\n\nStill, however, the Divine Original of Christianity would not be\nprofessedly disavowed; partly from a real, and more commonly from a\npolitical, deference for the established faith, but most of all, from\nthe bulk of mankind being not yet prepared, as it were, to throw away\nthe scabbard, and to venture their eternal happiness on the issue of its\nfalsehood. Some bolder spirits, indeed, might be expected to despise the\ncautious moderation of these timid reasoners, and to pronounce\ndecisively, that the Bible was a forgery: while the generality,\nprofessing to believe it genuine, should, less consistently, be\nsatisfied with remaining ignorant of its contents; and when pressed,\nshould discover themselves by no means to believe many of the most\nimportant particulars contained in it.\n\nWhen, by the operation of causes like these, any country has at length\ngrown into the condition which has been here stated; it is but too\nobvious, that, in the bulk of the community, Religion, already sunk very\nlow, must be hastening fast to her entire dissolution. Causes, energetic\nand active like these, though accidental hindrances may occasionally\nthwart their operation, will not at once become sluggish and\nunproductive. Their effect is sure; and the time is fast approaching,\nwhen Christianity will be almost as openly disavowed in the language, as\nin fact it is already supposed to have disappeared from the conduct of\nmen; when infidelity will be held to be the necessary appendage of a man\nof fashion, and _to believe_ will be deemed the indication of a feeble\nmind and a contracted understanding.\n\nSomething like what have been here premised are the conjectures which we\nshould naturally be led to form, concerning the state of Christianity in\nthis country, and its probable issue, from considering her own nature,\nand the peculiar circumstances in which she has been placed. That her\nreal condition differs not much from the result of this reasoning from\nprobability, must, with whatever regret, be confessed by all who take a\ncareful and impartial survey of the actual situation of things among us.\nBut our hypothetical delineation, if just, will have approved itself to\nthe reader's conviction, as we have gone along, by suggesting its\narchetypes; and we may therefore be spared the painful and invidious\ntask of pointing out, in detail, the several particulars wherein our\nstatements are justified by facts. Every where we may actually trace the\neffects of increasing wealth and luxury, in banishing one by one the\nhabits, and new-modelling the phraseology, of stricter times; and in\ndiffusing throughout the middle ranks those relaxed morals and\ndissipated manners, which were formerly confined to the higher classes\nof society. We meet, indeed, with more refinement, and more generally\nwith those amiable courtesies which are its proper fruits: those vices\nalso have become less frequent, which naturally infest the darkness of a\nruder and less polished age, and which recede on the approach of light\nand civilization:\n\n    Defluxit numerus Saturnius, & grave virus\n    Munditiae pepulere:\n\nBut with these grossnesses, Religion, on the other hand, has also\ndeclined; God is forgotten; his providence is exploded; his hand is\nlifted up, but we see it not; he multiplies our comforts, but we are not\ngrateful; he visits us with chastisements, but we are not contrite. The\nportion of the week set apart to the service of Religion we give up,\nwithout reluctance, to vanity and dissipation. And it is much if, on the\nperiodical return of a day of national humiliation, having availed\nourselves of the certainty of an interval from public business to secure\na meeting for convivial purposes; we do not insult the Majesty of Heaven\nby feasting and jollity, and thus deliberately disclaim our being\nincluded in the solemn services of this season of penitence and\nrecollection[109].\n\nBut when there is not this open and shameless disavowal of Religion, few\ntraces of it are to be found. Improving in almost every other branch of\nknowledge, we have become less and less acquainted with Christianity.\nThe preceding chapters have pointed out, among those who believe\nthemselves to be orthodox Christians, a deplorable ignorance of the\nReligion they profess, an utter forgetfulness of the peculiar doctrines\nby which it is characterized, a disposition to regard it as a mere\nsystem of ethics, and, what might seem an inconsistency, at the same\ntime a most inadequate idea of the nature and strictness of its\npractical principles. This declension of Christianity into a mere system\nof ethics, may partly be accounted for, as has been lately suggested; by\nconsidering the corruption of our nature, what Christianity is, and in\nwhat circumstances she has been placed in this country. But it has also\nbeen considerably promoted by one peculiar cause, on which, for many\nreasons, it may not be improper to dwell a little more particularly.\n\nChristianity in its best days (for the credit of our representations let\nthis be remembered, by those who object to our statement as austere and\ncontracted) was such as it has been delineated in the present work. This\nwas the Religion of the most eminent Reformers, of those bright\nornaments of our country who suffered martyrdom under queen Mary; of\ntheir successors in the times of Elizabeth; in short of all the pillars\nof our Protestant church; of many of its highest dignitaries; of\nDavenant, of Hall, of Reynolds, of Beveridge, of Hooker, of Andrews, of\nSmith, of Leighton, of Usher, of Hopkins, of Baxter[110], and of many\nothers of scarcely inferior note. In their pages the peculiar doctrines\nof Christianity were every where visible, and on the deep and solid\nbasis of these doctrinal truths were laid the foundations of a\nsuperstructure of morals proportionably broad and exalted. Of this fact\ntheir writings still extant are a decisive proof: and they who may want\nleisure, or opportunity, or inclination, for the perusal of these\nvaluable records, may satisfy themselves of the truth of the assertion,\nthat, such as we have stated it, was the Christianity of those times, by\nconsulting our Articles and Homilies, or even by carefully examining our\nexcellent Liturgy. But from that tendency to deterioration lately\nnoticed, these great fundamental truths began to be somewhat less\nprominent in the compositions of many of the leading divines before the\ntime of the civil wars. During that period, however, the peculiar\ndoctrines of Christianity were grievously abused by many of the\nsectaries, who were foremost in the commotions of those unhappy days;\nwho, while they talked copiously of the free grace of Christ, and the\noperations of the Holy Spirit, were by their lives an open scandal to\nthe name of Christian[111].\n\nTowards the close of the last century, the divines of the established\nChurch (whether it arose from the obscurity of their own views, or from\na strong impression of former abuses, and of the evils which had\nresulted from them) began to run into a different error. They professed\nto make it their chief object to inculcate the moral and practical\nprecepts of Christianity, which they conceived to have been before too\nmuch neglected; but without sufficiently maintaining, often even without\njustly laying the grand foundation, of a sinner's acceptance with God;\nor pointing out how the practical precepts of Christianity grow out of\nher peculiar doctrines, and are inseparably connected with them[112].\nBy this fatal error, the very genius and essential nature of\nChristianity imperceptibly underwent a change. She no longer retained\nher peculiar characters, or produced that appropriate frame of spirit by\nwhich her followers had been characterized. Facilis descensus. The\nexample thus set was followed during the present century, and its effect\nwas aided by various causes already pointed out. In addition to these,\nit may be proper to mention as a cause of powerful operation; that for\nthe last fifty years the press has teemed with moral essays, many of\nthem published periodically, and most extensively circulated; which,\nbeing considered either as works of mere entertainment, or, in which at\nleast entertainment was to be blended with instruction, rather than as\nreligious pieces, were kept free from whatever might give them the air\nof sermons, or cause them to wear an appearance of seriousness,\ninconsistent with the idea of relaxation. But in this way the fatal\nhabit, of considering Christian morals as distinct from Christian\ndoctrines, insensibly gained strength. Thus the peculiar doctrines of\nChristianity went more and more out of sight; and, as might naturally\nhave been expected, the moral system itself also began to wither and\ndecay, being robbed of that which should have supplied it with life and\nnutriment. At length, in our own days, these peculiar doctrines have\nalmost altogether vanished from the view. Even in many sermons, as we\nhave formerly noticed, scarcely any traces of them are to be found.\n\nBut the degree of neglect into which they are really fallen, may perhaps\nbe rendered still more manifest by appealing to another criterion. There\nis a certain class of publications, of which it is the object to give\nus exact delineations of life and manners: and when these are written by\nauthors of accurate observation and deep knowledge of human nature; (and\nmany such there have been in our times) they furnish a more faithful\npicture, than can be obtained in any other way, of the prevalent\nopinions and feelings of mankind. It must be obvious that novels are\nhere alluded to. A careful perusal of the most celebrated of these\npieces would furnish a strong confirmation of the apprehension,\nsuggested from other considerations, concerning the very low state of\nReligion in this country; but they would still more strikingly\nillustrate the truth of the remark, that the grand peculiarities of\nChristianity are almost vanished from the view. In a sermon, although\nthroughout the whole of it there may have been no traces of these\npeculiarities, either directly or indirectly, the preacher closes with\nan ordinary form; which, if one were to assert that they were absolutely\nomitted, would immediately be alledged in contradiction of the\nassertion, and may just serve to protect them from falling into entire\noblivion. But in novels, the writer is not so tied down. In these,\npeople of Religion, and clergymen too, are placed in all possible\nsituations, and the sentiments and language deemed suitable to the\noccasion are assigned to them. They are introduced instructing,\nreproving, counselling, comforting. It is often the author's intention\nto represent them in a favourable point of view, and accordingly he\nmakes them as well informed and as good Christians as he knows how. They\nare painted amiable, benevolent, and forgiving; but it is not too much\nto say, that if all the peculiarities of Christianity had never\nexisted, or had been proved to be false, the circumstance would scarcely\ncreate the necessity of altering a single syllable in any of the most\ncelebrated of these performances. It is striking to observe the\ndifference which there is in this respect in similar works of Mahometan\nauthors, wherein the characters, which they mean to represent in a\nfavourable light, are drawn vastly more observant of the peculiarities\nof their religion[113].\n\nBut to make an end of this discussion, concerning the degree in which\nthe peculiarities of Christianity have fallen into neglect, and\nconcerning one of the principal of the causes which have produced it: if\nthis be the state of things even in the case of sermons, and of the\ncompositions of those, whose sphere of information must be supposed\nlarger than that of the bulk of mankind; it must excite less wonder,\nthat in the world in general, though Christianity be not formally\ndenied, people know little about it; and that in fact you find, when you\ncome to converse with them, that, admitting in terms the Divine\nRevelation of Scripture, they are far from believing the propositions\nwhich it contains.\n\nIt has also been a melancholy prognostic of the state to which we are\nprogressive, that many of the most eminent of the literati of modern\ntimes have been professed unbelievers: and that others of them have\ndiscovered such lukewarmness in the cause of Christ, as to treat with\nespecial good will, and attention, and respect, those men, who, by their\navowed publications, were openly assailing, or insidiously undermining\nthe very foundations of the Christian hope; considering themselves as\nmore closely united to them, by literature, than severed from them by\nthe widest religious differences[114]. Can it then occasion surprise,\nthat under all these circumstances, one of the most acute and most\nforward of the professed unbelievers[115] should appear to anticipate,\nas at no great distance, the more complete triumph of his sceptical\nprinciples; and that another author of distinguished name[116], not so\nopenly professing those infidel opinions, should declare of the writer\nabove alluded to, whose great abilities had been systematically\nprostituted to the open attack of every principle of Religion, both\nnatural and revealed, \"that he had always considered him, both in his\nlife-time and since his death, as approaching as nearly to the idea of a\nperfectly wise and virtuous man, as perhaps the nature of human frailty\nwill permit?\"\n\nCan there then be a doubt, whither tends the path in which we are\ntravelling, and whither at length it must conduct us? If any should\nhesitate, let them take a lesson from experience. In a neighbouring\ncountry, several of the same causes have been in action; and they have\nat length produced their full effect. Manners corrupted, morals\ndepraved, dissipation predominant, above all, Religion discredited, and\ninfidelity grown into repute and fashion[117], terminated in the public\ndisavowal of every religious principle, which had been used to attract\nthe veneration of mankind. The representatives of a whole nation\npublicly witnessing, not only without horror, but, to say the least,\nwithout disapprobation, an open unqualified denial of the very existence\nof God; and at length, as a body, withdrawing their allegiance from the\nMajesty of Heaven.\n\nThere are not a few, perhaps, who may have witnessed with apprehension,\nand may be ready to confess with pain, the gradual declension of\nReligion; but who at the same time may conceive that the writer of this\ntract is disposed to carry things too far. They may even allege, that\nthe degree of Religion for which he contends is inconsistent with the\nordinary business of life, and with the well-being of society; that if\nit were generally to prevail, people would be wholly engrossed by\nReligion, and all their time occupied by prayer and preaching. Men not\nbeing sufficiently interested in the pursuit of temporal objects,\nagriculture and commerce would decline, the arts would languish, the\nvery duties of common life would be neglected; and, in short, the whole\nmachine of civil society would be obstructed, and speedily stopped. An\nopening for this charge is given by an ingenious writer[118] alluded to\nin an early period of our work; and is even somewhat countenanced by an\nauthor since referred to, from whom such a sentiment justly excites more\nsurprise[119].\n\nIn reply to this objection it might be urged, that though we should\nallow it for a moment to be in a considerable degree well founded, yet\nthis admission would not warrant the conclusion intended to be drawn\nfrom it. The question would still remain, whether our representation of\nwhat Christianity requires be agreeable to the word of God? For if it\nbe, surely it must be confessed to be a matter of small account to\nsacrifice a little worldly comfort and prosperity, during the short span\nof our existence in this life, in order to secure a crown of eternal\nglory, and the enjoyment of those pleasures which are at God's right\nhand for evermore! It might be added also, that our blessed Saviour had\nfairly declared, that it would often be required of Christians to make\nsuch a sacrifice; and had forewarned us, that, in order to be able to do\nit with cheerfulness whenever the occasion should arrive, we must\nhabitually sit loose to all worldly possessions and enjoyments. And it\nmight farther be remarked, that though it were even admitted, that the\n_general prevalence of vital Christianity_ should somewhat interfere\nwith the views of national wealth and aggrandisement; yet that there is\ntoo much reason to believe that, do all we can, this general prevalence\nneeds not to be apprehended, or, to speak more justly, could not be\nhoped for. But indeed the objection on which we have now been\ncommenting, is not only groundless, but the very contrary to it is the\ntruth. If Christianity, such as we have represented it, were generally\nto prevail; the world, from being such as it is, would become a scene of\ngeneral peace and prosperity; and abating the chances and calamities\n\"which flesh is inseparably heir to,\" would wear one unwearied face of\ncomplacency and joy.\n\nOn the first promulgation of Christianity, it is true, some of her early\nconverts seem to have been in danger of so far mistaking the genius of\nthe new Religion, as to imagine that in future they were to be\ndischarged from an active attendance on their secular affairs. But the\nApostle most pointedly guarded them against so gross an error, and\nexpressly and repeatedly enjoined them to perform the particular duties\nof their several stations with increased alacrity and fidelity, that\nthey might thereby do credit to their Christian profession. This he did,\nat the same time that he prescribed to them that predominant love of God\nand of Christ, that heavenly-mindedness, that comparative indifference\nto the things of this world, that earnest endeavour after growth in\ngrace and perfection in holiness, which have already been stated as the\nessential characteristics of real Christianity. It cannot therefore be\nsupposed by any who allow to the Apostle even the claim of a consistent\ninstructor, much less by any who admit his Divine authority, that these\nlatter precepts are incompatible with the former. Let it be remembered,\nthat the grand characteristic mark of the true Christian, which has been\ninsisted on, is _his desiring to please God in all his thoughts, and\nwords, and actions; to take the revealed word to be the rule of his\nbelief and practice; to \"let his light shine before men;\" and in all\nthings to adorn the doctrine which he professes_. No calling is\nproscribed, no pursuit is forbidden, no science or art, no pleasure is\ndisallowed, which is reconcilable with this principle. It must indeed be\nconfessed that Christianity would not favour that vehement and\ninordinate ardour in the pursuit of temporal objects, which tends to the\nacquisition of immense wealth, or of widely spread renown: nor is it\ncalculated to gratify the extravagant views of those mistaken\npoliticians, the chief object of whose admiration, and the main scope of\nwhose endeavours for their country, are, extended dominion, and\ncommanding power, and unrivalled affluence, rather than those more solid\nadvantages of peace, and comfort, and security. These men would barter\ncomfort for greatness. In their vain reveries they forget that a nation\nconsists of individuals, and that true national prosperity is no other\nthan the multiplication of particular happiness.\n\nBut in fact, so far is it from being true that the prevalence of _real_\nReligion would produce a stagnation in life; that a man, whatever might\nbe his employment or pursuit, would be furnished with a new motive to\nprosecute it with alacrity, a motive far more constant and vigorous than\nany human prospects can supply: at the same time, his solicitude being\nnot so much to succeed in whatever he might be engaged in, as to act\nfrom a pure principle and leave the event to God; he would not be liable\nto the same disappointments, as men who are active and laborious from a\ndesire of worldly gain or of human estimation. Thus he would possess the\ntrue secret of a life at the same time useful and happy. Following peace\nalso with all men, and looking upon them as members of the same family,\nentitled not only to the debts of justice, but to the less definite and\nmore liberal claims of fraternal kindness; he would naturally be\nrespected and beloved by others, and be in himself free from the\nannoyance of those bad passions, by which they who are actuated by\nworldly principles are so commonly corroded. If any country were indeed\nfilled with men, each thus diligently discharging the duties of his own\nstation without breaking in upon the rights of others, but on the\ncontrary endeavouring, so far as he might be able, to forward their\nviews and promote their happiness; all would be active and harmonious in\nthe goodly frame of human society. There would be no jarrings, no\ndiscord. The whole machine of civil life would work without obstruction\nor disorder, and the course of its movements would be like the harmony\nof the spheres.\n\nSuch would be the happy state of a truly Christian nation within itself.\nNor would its condition with regard to foreign countries form a contrast\nto this its internal comfort. Such a community, on the contrary,\npeaceful at home, would be respected and beloved abroad. General\nintegrity in all its dealings would inspire universal confidence:\ndifferences between nations commonly arise from mutual injuries, and\nstill more from mutual jealousy and distrust. Of the former there would\nbe no longer any ground for complaint; the latter would find nothing to\nattach upon. But if, in spite of all its justice and forbearance, the\nviolence of some neighbouring state should force it to resist an\nunprovoked attack, (for hostilities strictly defensive are those only in\nwhich it would be engaged) its domestic union would double its national\nforce; while the consciousness of a good cause, and of the general\nfavour of Heaven, would invigorate its arm, and inspirit its efforts.\n\nIt is indeed the position of an author, to whom we have had frequent\noccasion to refer, and whose love of paradox has not seldom led him into\nerror, that true Christianity is an enemy to patriotism. If by\npatriotism be meant that mischievous and domineering quality, which\nrenders men ardent to promote, not the happiness, but the aggrandisement\nof their own country, by the oppression and conquest of every other; to\nsuch patriotism, so generally applauded in the Heathen world, that\nReligion must be indeed an enemy, whose foundation is justice, and whose\ncompendious character is \"peace,--and good will towards men.\" But if by\npatriotism be understood that quality which, without shutting up our\nphilanthropy within the narrow bounds of a single kingdom, yet attaches\nus in particular to the country to which we belong; of this true\npatriotism, Christianity is the most copious source, and the surest\npreservative. The contrary opinion can indeed only have arisen from not\nconsidering the fulness and universality of our Saviour's precepts. Not\nlike the puny productions of human workmanship, which at the best can\ncommonly serve but the particular purpose that they are specially\ndesigned to answer; the moral, as well as the physical, principles of\nthe great Author of all things are capable of being applied at once to\nten thousand different uses; thus, amidst infinite complication,\npreserving a grand simplicity, and therein bearing the unambiguous stamp\nof their Divine Original. Thus, to specify one out of the numberless\ninstances which might be adduced; the principle of gravitation, while it\nis subservient to all the mechanical purposes of common life, keeps at\nthe same time the stars in their courses, and sustains the harmony of\nworlds.\n\nThus also in the case before us: society consists of a number of\ndifferent circles of various magnitudes and uses; and that circumstance,\nwherein the principle of patriotism chiefly consists, whereby the duty\nof patriotism is best practised, and the happiest effects to the general\nweal produced, is, that it should be the desire and aim of every\nindividual to fill well his own proper circle, as a part and member of\nthe whole, with a view to the production of general happiness. This our\nSaviour enjoined when he prescribed the duty of universal love, which is\nbut another term for the most exalted patriotism. Benevolence, indeed,\nwhen not originating from Religion, dispenses but from a scanty and\nprecarious fund; and therefore, if it be liberal in the case of some\nobjects, it is generally found to be contracted towards others. Men who,\nacting from worldly principles, make the greatest stir about general\nphilanthropy or zealous patriotism, are often very deficient in their\nconduct in domestic life; and very neglectful of the opportunities,\nfully within their reach, of promoting the comfort of those with whom\nthey are immediately connected. But true Christian benevolence is always\noccupied in producing happiness to the utmost of its power, and\naccording to the extent of its sphere, be it larger or more limited; it\ncontracts itself to the measure of the smallest; it can expand itself to\nthe amplitude of the largest. It resembles majestic rivers, which are\npoured from an unfailing and abundant source. Silent and peaceful in\ntheir outset, they begin with dispensing beauty and comfort to every\ncottage by which they pass. In their further progress they fertilize\nprovinces and enrich kingdoms. At length they pour themselves into the\nocean; where, changing their names but not their nature, they visit\ndistant nations and other hemispheres, and spread throughout the world\nthe expansive tide of their beneficence.\n\nIt must be confessed, that many of the good effects, of which Religion\nis productive to political societies, would be produced even by a false\nReligion, which should prescribe good morals, and should be able to\nenforce its precepts by sufficient sanctions. Of this nature are those\neffects, which depend on our calling in the aid of a Being who sees the\nheart, in order to assist the weakness, and in various ways to supply\nthe inherent defects of all human jurisprudence. But the superior\nexcellence of Christianity in this respect must be acknowledged, both in\nthe superiority of her moral code, and in the powerful motives and\nefficacious means which she furnishes for enabling us to practise it;\nand in the tendency of her doctrines to provide for the observance of\nher precepts, by producing tempers of mind which correspond with them.\n\nBut, more than all this; it has not perhaps been enough remarked, that\ntrue Christianity, from her essential nature, appears peculiarly and\npowerfully adapted to promote the preservation and healthfulness of\npolitical communities. What is in truth their grand malady? The answer\nis short; Selfishness. This is that young disease received at the moment\nof their birth, \"which grows with their growth, and strengthens with\ntheir strength;\" and through which they at length expire, if not cut off\nprematurely by some external shock or intestine convulsion.\n\nThe disease of selfishness, indeed, assumes different forms in the\ndifferent classes of society. In the great and the wealthy, it displays\nitself in luxury, in pomp and parade; and in all the frivolities of a\nsickly and depraved imagination, which seeks in vain its own\ngratification, and is dead to the generous and energetic pursuits of an\nenlarged heart. In the lower orders, when not motionless under the\nweight of a superincumbent despotism, it manifests itself in pride, and\nits natural offspring, insubordination in all its modes. But though the\nexternal effects may vary, the internal principle is the same; a\ndisposition in each individual to make self the grand center and end of\nhis desires and enjoyments; to over-rate his own merits and importance,\nand of course to magnify his claims on others, and in return to\nunder-rate their's on him; a disposition to undervalue the advantages,\nand over-state the disadvantages, of his condition in life. Thence\nspring rapacity and venality, and sensuality. Thence imperious nobles,\nand factious leaders; and an unruly commonalty, bearing with difficulty\nthe inconveniences of a lower station, and imputing to the nature or\nadministration of their government the evils which necessarily flow from\nthe very constitution of our species, or which perhaps are chiefly the\nresult of their own vices and follies. The opposite to selfishness is\npublic spirit; which may be termed, not unjustly, the grand principle of\npolitical vitality, the very _life's breath_ of states, which tends to\nkeep them active and vigorous, and to carry them to greatness and glory.\n\nThe tendency of public spirit, and the opposite tendency of selfishness,\nhave not escaped the observation of the founders of states, or of the\nwriters on government; and various expedients have been resorted to and\nextolled, for cherishing the one, and for repressing the other.\nSometimes a principle of internal agitation and dissension, resulting\nfrom the very frame of the government, has been productive of the\neffect. Sparta flourished for more than seven hundred years under the\ncivil institutions of Lycurgus; which guarded against the selfish\nprinciple, by prohibiting commerce, and imposing universal poverty and\nhardship. The Roman commonwealth, in which public spirit was cherished,\nand selfishness checked, by the principle of the love of glory, was also\nof long continuance. This passion naturally operates to produce an\nunbounded spirit of conquest, which, like the ambition of the greatest\nof its own heroes, was never satiated while any other kingdom was left\nit to subdue. The principle of political vitality, when kept alive only\nby means like these, merits the description once given of eloquence:\n\"Sicut flamma, materia alitur, & motibus excitatur, & urendo clarescit.\"\nBut like eloquence, when no longer called into action by external\ncauses, or fomented by civil broils, it gradually languishes. Wealth and\nluxury produce stagnation, and stagnation terminates in death.\n\nTo provide, however, for the continuance of a state, by the admission of\ninternal dissensions, or even by the chilling influence of poverty,\nseems to be in some sort sacrificing the end to the means. Happiness is\nthe end for which men unite in civil society; but in societies thus\nconstituted, little happiness, comparatively speaking, is to be found.\nThe expedient, again, of preserving a state by the spirit of conquest,\nthough even this has not wanted its admirers[120], is not to be\ntolerated for a moment, when considered on principles of universal\njustice. Such a state lives, and grows, and thrives, by the misery of\nothers, and becomes professedly the general enemy of its neighbours, and\nthe scourge of the human race. All these devices are in truth but too\nmuch like the fabrications of man, when compared with the works of the\nSupreme Being; clumsy, yet weak in the execution of their purpose, and\nfull of contradictory principles and jarring movements.\n\nI might here enlarge with pleasure on the unrivalled excellence, in this\nvery view, of the constitution under which we live in this happy\ncountry; and point out how, more perhaps than any which ever existed\nupon earth, it is so framed, as to provide at the same time for keeping\nup a due degree of public spirit, and yet for preserving unimpaired the\nquietness, and comfort, and charities of private life; how it even\nextracts from selfishness itself many of the advantages which, under\nless happily constructed forms of government, public spirit only can\nsupply. But such a political discussion, however grateful to a British\nmind, would here be out of place. It is rather our business to remark,\nhow much Christianity in every way sets herself in direct hostility to\nselfishness, the mortal distemper of political communities; and\nconsequently, how their welfare must be inseparable from her prevalence.\nIt might indeed, be almost stated as the main object and chief concern\nof Christianity, to root out our natural selfishness, and to rectify the\nfalse standard which it imposes on us; with views, however, far higher\nthan any which concern merely our temporal and social well-being; to\nbring us to a just estimate of ourselves, and of all around us, and to a\ndue impression of the various claims and obligations resulting from the\ndifferent relations in which we stand. Benevolence, enlarged, vigorous,\noperative benevolence, is her master principle. Moderation in temporal\npursuits and enjoyments, comparative indifference to the issue of\nworldly projects, diligence in the discharge of personal and civil\nduties, resignation to the will of God, and patience under all the\ndispensations of his Providence, are among her daily lessons. Humility\nis one of the essential qualities, which her precepts most directly and\nstrongly enjoin, and which all her various doctrines tend to call forth\nand cultivate; and humility, as has been before suggested, lays the\ndeepest and surest grounds for benevolence. In whatever class or order\nof society Christianity prevails, she sets herself to rectify the\nparticular faults, or, if we would speak more distinctly, to counteract\nthe particular mode of selfishness, to which that class is liable.\nAffluence she teaches to be liberal and beneficent; authority, to bear\nits faculties with meekness, and to consider the various cares and\nobligations belonging to its elevated station, as being conditions on\nwhich that station is conferred. Thus, softening the glare of wealth,\nand moderating the insolence of power, she renders the inequalities of\nthe social state less galling to the lower orders, whom also she\ninstructs, in their turn, to be diligent, humble, patient: reminding\nthem that their more lowly path has been allotted to them by the hand of\nGod; that it is their part faithfully to discharge its duties, and\ncontentedly to bear its inconveniences; that the present state of things\nis very short; that the objects, about which worldly men conflict so\neagerly, are not worth the contest; that the peace of mind, which\nReligion offers to all ranks indiscriminately, affords more true\nsatisfaction than all the expensive pleasures which are beyond the poor\nman's reach; that in this view, however, the poor have the advantage,\nand that if their superiors enjoy more abundant comforts, they are also\nexposed to many temptations from which the inferior classes are happily\nexempted; that \"having, food and raiment, they should be therewith\ncontent,\" for that their situation in life, with all its evils, is\nbetter than they have deserved at the hand of God; finally, that all\nhuman distinctions will soon be done away, and the true followers of\nChrist will all, as children of the same Father, be alike admitted to\nthe possession of the same heavenly inheritance. Such are the blessed\neffects of Christianity on the temporal well-being of political\ncommunities.\n\nBut the Christianity which can produce effects like these, must be real,\nnot nominal, deep, not superficial. Such then is the Religion we should\ncultivate, if we would realize these pleasing speculations, and arrest\nthe progress of political decay. But in the present circumstances of\nthis country, it is a farther reason for endeavouring to cultivate this\nvital Christianity, still considering its effects merely in a political\nview, that, according to all human appearance, we must either have this\nor none: unless the prevalence of this be in some degree restored, we\nare likely, not only to lose all the advantages which we might have\nderived from true Christianity, but to incur all the manifold evils\nwhich would result from the absence of all religion.\n\nIn the first place, let it be remarked, that a weakly principle of\nReligion, and even such an one, in a political view, is productive of\nmany advantages; though its existence may be prolonged if all external\ncircumstances favour its continuance, can hardly be kept alive, when the\nstate of things is so unfavourable to vital Religion, as it must be\nconfessed to be in our condition of society. Nor is it merely the\nordinary effects of a state of wealth and prosperity to which we here\nallude. Much also may justly be apprehended, from that change which has\ntaken place in our general habits of thinking and feeling, concerning\nthe systems and opinions of former times. At a less advanced period of\nsociety, indeed, the Religion of the state will be generally accepted,\nthough it be not felt in its vital power. It was the Religion of our\nforefathers: with the bulk it is on that account entitled to reverence,\nand its authority is admitted without question. The establishment in\nwhich it subsists pleads the same prescription, and obtains the same\nrespect. But in our days, things are very differently circumstanced. Not\nmerely the blind prejudice in favour of former times, but even the\nproper respect for them, and the reasonable presumption in their favour,\nhas abated. Still less will the idea be endured, of any system being\nkept up, when the imposture is seen through by the higher orders, for\nthe sake of retaining the common people in subjection. A system, if not\nsupported by a real persuasion of its truth, will fall to the ground.\nThus it not unfrequently happens, that in a more advanced state of\nsociety, a religious establishment must be indebted for its support to\nthat very Religion, which in earlier times it fostered and protected; as\nthe weakness of some aged mother is sustained, and her existence\nlengthened, by the tender assiduities of the child whom she had reared\nin the helplessness of infancy. So in the present instance, unless there\nbe reinfused into the mass of our society, something of that principle,\nwhich animated our ecclesiastical system in its earlier days, it is vain\nfor us to hope that the establishment will very long continue: for the\nanomaly will not much longer be borne, of an establishment, the _actual_\nprinciples of the bulk of whose members, and even teachers, are so\nextremely different from those which it professes. But in proportion as\nvital Christianity can be revived, in that same proportion the church\nestablishment is strengthened; for the revival of vital Christianity is\nthe very reinfusion of which we have been speaking. This is the very\nChristianity on which our establishment is founded; and that which her\nArticles, and Homilies, and Liturgy, teach throughout.\n\nBut if, when the reign of prejudice, and even of honest prepossession,\nand of grateful veneration, is no more (for by these almost any system\nmay generally be supported, before a state, having passed the period of\nits maturity, is verging to its decline); if there are any who think\nthat a dry, unanimated Religion, like that which is now professed by\nnominal Christians, can hold its place; much more that it can be revived\namong the general mass of mankind, it may be affirmed, that, arguing\nmerely on human principles, they know little of human nature. The kind\nof Religion which we have recommended, whatever opinion may be\nentertained concerning its truth, and to say nothing of the agency of\nDivine Grace, must at least be conceded to be the only one which is at\nall suited to make impression upon the lower orders, by strongly\ninteresting the passions of the human mind. If it be thought that a\nsystem of ethics may regulate the conduct of the higher classes; such an\none is altogether unsuitable to the lower, who must be worked upon by\ntheir affections, or they will not be worked upon at all. The antients\nwere wiser than ourselves, and never thought of governing the community\nin general by their lessons of philosophy. These lessons were confined\nto the schools of the learned; while for the million, a system of\nReligion, such as it was, was kept up, as alone adapted to their grosser\nnatures. If this reasoning fail to convince, we may safely appeal to\nexperience. Let the Socinian and the moral teacher of Christianity come\nforth, and tell us what effects _they_ have produced on the lower\norders. They themselves will hardly deny the inefficacy of their\ninstructions. But, blessed be God, the Religion which we recommend, has\nproved its correspondence with the character originally given of\nChristianity, that it was calculated for the poor; by changing the whole\ncondition of the mass of society in many of the most populous districts\nin this and other countries; and by bringing them from being scenes of\nalmost unexampled wickedness and barbarism, to be eminent for sobriety,\ndecency, industry, and, in short, for whatever can render men useful\nmembers of civil society.\n\nIf indeed, through the blessing of Providence, a principle of true\nReligion should in any considerable degree gain ground, there is no\nestimating the effects on public morals, and the consequent influence on\nour political welfare. These effects are not merely negative: though it\nwould be much, merely to check the farther progress of a gangrene, which\nis eating out the very vital principles of our social and political\nexistence. The general standard of morality formerly described, would be\nraised, it would at least be sustained and kept for a while from farther\ndepression. The esteem which religious characters would personally\nattract, would extend to the system which they should hold, and to the\nestablishment of which they should be members. These are all merely\nnatural consequences. But to those who believe in a superintending\nProvidence, it may be added, that the blessing of God might be drawn\ndown upon our country, and the stroke of his anger be for a while\nsuspended.\n\nLet us be spared the painful task of tracing, on the contrary, the fatal\nconsequences of the extinction of Religion among us. They are indeed\nsuch as no man, who is ever so little interested for the welfare of his\ncountry, can contemplate without the deepest concern. The very loss of\nour church establishment, though, as in all human institutions, some\ndefects may be found in it, would in itself be attended with the most\nfatal consequences. No prudent man dares hastily pronounce how far its\ndestruction might not greatly endanger our civil institutions. It would\nnot be difficult to prove, that the want of it would also be in the\nhighest degree injurious to the cause of Christianity; and still more,\nthat it would take away what appears from experience to be one of the\nmost probable means of its revival. To what a degree might even the\navowed principles of men, not altogether without Religion, decline, when\nour inestimable Liturgy should no longer remain in use! a Liturgy justly\ninestimable, which continually sets before us a faithful model of the\nChristian's belief, and practice, and language; restraining us, as far\nas restraint is possible, from excessive deviations; furnishing us with\nabundant instruction when we would return into the right path; affording\nan advantageous ground of no little value, to such instructors as still\nadhere to the good old principles of the Church of England; in short,\ndaily shaming us, by preserving a living representation of the opinions\nand habits of better times, as some historical record, which reproaches\na degenerate posterity, by exhibiting the worthier deeds of their\nprogenitors. In such a state of things, to what a depth public morals\nmight sink, may be anticipated by those who consider what would then be\nthe condition of society; who reflect how bad principles and vicious\nconduct mutually aid each other's operation, and how, in particular, the\nformer make sure the ground which the latter may have gained; who\nremember, that in the lower orders, the system of honour, and the\nresponsibility of character, are wanting, which in the superior classes,\nin some poor degree, supply the place of higher principles. It is well\nfor the happiness of mankind, that such a community could not long\nsubsist. The cement of society being no more, the slate would soon be\ndissolved into individuality.\n\nLet it not be vainly imagined, that our state of civilization must\nprevent the moral degeneracy here threatened. A neighbouring nation has\nlately furnished a lamentable proof, that superior polish and refinement\nmay well consist with a very large measure of depravity. But to appeal\nto a still more decisive instance: it may be seen in the history of the\nlatter years of the most celebrated of the Pagan nations, that the\nhighest degrees of civilization and refinement are by no means\ninseparable from the most shocking depravity of morals. The fact is\ncertain, and the obvious inference with regard to ourselves cannot be\ndenied. The cause of this strange phaenomenon, (such it really appears to\nour view) for which the natural corruption of man might hardly seem to\naccount sufficiently, has been explained by an inspired writer. Speaking\nof the most polished nations of antiquity, he observes; \"Because when\nthey knew God, they glorified him not as God, and were not\n_solicitous_[121] to retain him in their knowledge, he gave them over to\na reprobate mind.\" Let us then beware, and take warning from their\nexample: let us not suffer our self-love to beguile us: let us not\nvainly persuade ourselves, that although prosperity and wealth may have\ncaused us to relax a little too much, in those more serious duties which\nregard our Maker, yet that we shall stop where we are; or, at least,\nthat we can never sink into the same state of moral depravation.\nDoubtless we should sink as low, if God were to give us up also to our\nown imaginations. And what ground have we to think he will not? If we\nwould reason justly, we should not compare ourselves with the state of\nthe Heathen world when at its worst; but with its state at that period,\nwhen, for its forgetfulness of God, and its ingratitude towards him, it\nwas suffered to fall, till at length it reached that worst, its ultimate\npoint of depression. The Heathens had only reason and natural conscience\nto direct them: we enjoy, superadded to these, the clear light of Gospel\nrevelation, and a distinct declaration of God's dealings with them, to\nbe a lesson for our instruction. How then can we but believe that if we,\nenjoying advantages so much superior to their's, are alike forgetful of\nour kind Benefactor, we also shall be left to ourselves? and if so left,\nwhat reason can be assigned why we should not fall into the same\nenormities?\n\nWhat then is to be done? The inquiry is of the first importance, and the\ngeneral answer to it is not difficult.--The causes and nature of the\ndecay of Religion and morals among us sufficiently indicate the course,\nwhich, on principles of sound policy, it is in the highest degree\nexpedient for us to pursue. The distemper of which, as a community, we\nare sick, should be considered rather as a moral than a political\nmalady. How much has this been forgotten by the disputants of modern\ntimes! and accordingly, how transient may be expected to be the good\neffects of the best of their publications! We should endeavour to tread\nback our steps. Every effort should be used to raise the depressed tone\nof public morals. This is a duty particularly incumbent on all who are\nin the higher walks of life; and it is impossible not to acknowledge the\nobligations, which in this respect we owe as a nation, to those exalted\ncharacters, whom God in his undeserved mercy to us, still suffers to\ncontinue on the throne, and who set to their subjects a pattern of\ndecency and moderation rarely seen in their elevated station.\n\nBut every person of rank, and fortune, and abilities, should endeavour\nin like manner to exhibit a similar example, and recommend it to the\nimitation of the circle in which he moves. It has been the opinion of\nsome well-meaning people, that by giving, as far as they possibly could\nwith innocence, into the customs and practices of irreligious men, they\nmight soften the prejudices too frequently taken up against Religion, of\nits being an austere gloomy service; and thus secure a previous\nfavourable impression against any time, when they might have an\nopportunity of explaining or enforcing their sentiments. This is always\na questionable, and, it is to be feared, a dangerous policy. Many\nmischievous consequences necessarily resulting from it might easily be\nenumerated. But it is a policy particularly unsuitable to our\ninconsiderate and dissipated times, and to the lengths at which we are\narrived. In these circumstances, the most likely means of producing the\n_revulsion_ which is required, must be boldly to proclaim the\ndistinction between the adherents of \"God and Baal.\" The expediency of\nthis conduct in our present situation is confirmed by another\nconsideration, to which we have before had occasion to refer. It is\nthis--that when men are aware that something of difficulty is to be\neffected, their spirits rise to the level of the encounter; they make up\ntheir minds to bear hardships and brave dangers, and to persevere in\nspite of fatigue and opposition: whereas in a matter which is regarded\nas of easy and ordinary operation, they are apt to slumber over their\nwork, and to fail in what a small effort might have been sufficient to\naccomplish, for want of having called up the requisite degree of energy\nand spirit. Conformably to the principle which is hereby suggested, in\nthe circumstances in which we are placed, the line of demarcation\nbetween the friends and the enemies of Religion should now be made\nclear; the separation should be broad and obvious. Let him then, who\nwishes well to his country, no longer hesitate what course of conduct to\npursue. The question now is not, in what liberties he might warrantably\nindulge himself in another situation? but what are the restraints on\nhimself which the exigencies of the present times render it adviseable\nfor him to impose? Circumstanced as we now are, it is more than ever\nobvious, that _the best man is the truest patriot_.\n\nNor is it only by their personal conduct, (though this mode will always\nbe the most efficacious) that men of authority and influence may promote\nthe cause of good morals. Let them in their several stations encourage\nvirtue and discountenance vice in others. Let them enforce the laws by\nwhich the wisdom of our forefathers has guarded against the grosser\ninfractions of morals; and congratulate themselves, that in a leading\nsituation on the bench of justice there is placed a man who, to his\nhonour be it spoken, is well disposed to assist their efforts[122]. Let\nthem favour and take part in any plans which may be formed for the\nadvancement of morality. Above all things, let them endeavour to\ninstruct and improve the rising generation; that, if it be possible, an\nantidote may be provided for the malignity of that venom, which is\nstoring up in a neighbouring country. This has long been to my mind the\nmost formidable feature of the present state of things in France; where,\nit is to be feared, a brood of moral vipers, as it were, is now\nhatching, which, when they shall have attained to their mischievous\nmaturity, will go forth to poison the world. But fruitless will be all\nattempts to sustain, much more to revive, the fainting cause of morals,\nunless you can in some degree restore the prevalence of Evangelical\nChristianity. It is in morals as in physics; unless the source of\npractical principles be elevated, it will be in vain to attempt to make\nthem flow on a high level in their future course. You may force them for\na while into some constrained position, but they will soon drop to\ntheir natural point of depression. By all, therefore, who are studious\nof their country's welfare, more particularly by all who desire to\nsupport our ecclesiastical establishment, every effort should be used to\nrevive the Christianity of our better days. The attempt should\nespecially be made in the case of the pastors of the Church, whose\nsituation must render the principles which they hold a matter of\nsupereminent importance. Wherever these teachers have steadily and\nzealously inculcated the true doctrines of the Church of England, the\nhappiest effects have commonly rewarded their labours. And it is worth\nobserving, in the view which we are now taking, that these men, as might\nnaturally be expected, are, perhaps without exception, friendly to our\necclesiastical and civil establishments[123]; and consequently, that\ntheir instructions and influence tend _directly_, as well as\n_indirectly_, to the maintenance of the cause of order and good\ngovernment. Nor should it be forgotten by any who, judging with the\nabstract coldness of mere politicians, might doubt whether, by adopting\nthe measures here recommended, a religious warmth would not be called\ninto action, which might break out into mischievous irregularities; that\nexperience proves that an establishment affords, from its very nature,\nthe happy means of exciting a considerable degree of fervour and\nanimation, and at the same time of restraining them within due bounds.\nThe duty of encouraging vital Religion in the Church particularly\ndevolves on all who have the disposal of ecclesiastical preferment, and\nmore especially on the dignitaries of the sacred order. Some of these\nhave already sounded the alarm; justly censuring the practice of\nsuffering Christianity to degenerate into a mere system of ethics, and\nrecommending more attention to the peculiar doctrines of our Religion.\nIn our schools, in our universities, let the study be encouraged of the\nwritings of those venerable divines, who flourished in the purer times\nof Christianity. Let even a considerable proficiency in their writings\nbe required of candidates for ordination. Let our churches no longer\nwitness that unseemly discordance, which has too much prevailed, between\nthe prayers which precede, and the sermon which follows.\n\nBut it may be enough to have briefly hinted at the course of conduct,\nwhich, in the present circumstances of this country, motives merely\npolitical should prompt us to pursue. To all who have at heart the\nnational welfare, the above suggestions are solemnly submitted. They\nhave not been urged altogether without misgivings, lest it should\nappear, as though the concern of Eternity were melted down into a mere\nmatter of temporal advantage, or political expediency. But since it has\ngraciously pleased the Supreme Being so to arrange the constitution of\nthings, as to render the prevalence of true Religion and of pure\nmorality conducive to the well-being of states, and the preservation of\ncivil order; and since these subordinate inducements are not\nunfrequently held forth, even by the sacred writers; it seemed not\nimproper, and scarcely liable to misconstruction, to suggest inferior\nmotives to readers, who might be less disposed to listen to\nconsiderations of a higher order.\n\nWould to God that the course of conduct here suggested might be fairly\npursued! Would to God that the happy consequences, which would result\nfrom the principles we have recommended, could be realized; and above\nall, that the influence of true Religion could be extensively diffused!\nIt is the best wish which can be formed for his country, by one who is\ndeeply anxious for its welfare:--\n\n    Lucem redde tuam, dux bone, patriae!\n    Instar veris enim vultus ubi tuus\n    Affulsit populo, gratior it dies,\n        Et soles melius nitent.\n\n\n\n\nCHAPTER VII.\n\n_Practical Hints to various Descriptions of Persons._\n\n\nThus have we endeavoured to trace the chief defects of the religious\nsystem of the bulk of professed Christians in this country. We have\npointed out their low idea of the importance of Christianity in general;\ntheir inadequate conceptions of all its leading doctrines, and the\neffect hereby naturally produced in relaxing the strictness of its\npractical system; more than all, we have remarked their grand\nfundamental misconception of its genius and essential nature. Let not\ntherefore the difference between them and true believers be considered\nas a minute difference; as a question of forms or opinions. The question\nis of the very substance of Religion; the difference is of the most\nserious and momentous amount. We must speak out. _Their Christianity is\nnot Christianity._ It wants the radical principle. It is mainly\ndefective in all the grand constituents. Let them no longer then be\ndeceived by names in a matter of infinite importance: but with humble\nprayer to the Source of all wisdom, that he would enlighten their\nunderstandings, and clear their hearts from prejudice; let them\nseriously examine by the Scripture standard their real belief and\nallowed practice, and they will become sensible of the shallowness of\ntheir scanty system.\n\nIf through the blessing of Providence on any thing which may have been\nhere written, there should be any whom it has disposed to this important\nduty of self-inquiry; let me previously warn them to be well aware of\nour natural proneness to think too favourably of ourselves. Selfishness\nis one of the principal fruits of the corruption of human nature; and it\nis obvious that selfishness disposes us to over-rate our good qualities,\nand to overlook or extenuate our defects. The corruption of human nature\ntherefore being admitted, it follows undeniably, that in all our\nreckonings, if we would form a just estimate of our character, we must\nmake an allowance for the effects of selfishness. It is also another\neffect of the corruption of human nature, to cloud our moral sight, and\nblunt our moral sensibility. Something must therefore be allowed for\nthis effect likewise. Doubtless, the perfect purity of the Supreme Being\nmakes him see in us stains, far more in number and deeper in dye; than\nwe ourselves can discover. Nor should another awful consideration be\nforgotten. When we look into ourselves, those sins only, into which we\nhave lately fallen, are commonly apt to excite any lively impression.\nMany individual acts of vice, or a continued course of vicious or\ndissipated conduct, which, when recent, may have smitten us with deep\nremorse, after a few months or years leave but very faint traces in our\nrecollection; at least, those acts alone continue to strike us strongly,\nwhich were of very extraordinary magnitude. But the strong impressions\nwhich they at first excited, not the faded images which they\nsubsequently present to us, furnish the true measure of their guilt: and\nto the pure eyes of God, this guilt must always have appeared far\ngreater than to us. Now to the Supreme Being we must believe that there\nis no past or future; as whatever _will be_, so whatever _has been_, is\nretained by him in present and unvarying contemplation, continuing\nalways to appear just the same as at the first moment of its happening.\nWell may it then humble us in the sight of that Being \"who is of purer\neyes than to behold iniquity;\" to call to mind that, unless our offences\nhave been blotted out by our obtaining an interest in the satisfaction\nof Christ, through true repentance and lively faith, we appear before\nhim clothed with the sins of our whole lives, in all their original\ndepth of colouring, and with all the aggravations which we no longer\nparticularly remember, but which, in general, we, perhaps, may recollect\nto have once filled us with shame and confusion of face. The writer is\nthe rather desirous of enforcing this reflection; because he can truly\ndeclare, that he has found no consideration so efficacious in producing\nin his own mind the deepest self-abasement.\n\nIn treating of the sources of the erroneous estimates which we form of\nour religious and moral character, it may not, perhaps, be without its\nuses to take this occasion of pointing out some other common springs of\nself-deception. Many persons, as was formerly hinted, are misled by the\nfavourable opinions entertained of them by others; many, it is to be\nfeared, mistake a hot zeal for orthodoxy, for a cordial acceptance of\nthe great truths of the Gospel; and almost all of us, at one time or\nother, are more or less misled by confounding the suggestions of the\nunderstanding with the impulses of the will, the assent which our\njudgment gives to religious and moral truths, with a hearty belief and\napprobation of them.\n\nThere is another frequent source of self-deception, which is productive\nof so much mischief in life, that, though it may appear to lead to some\ndegree of repetition, it would be highly improper to omit the mention of\nit in this place. That we may be the better understood, it may be proper\nto premise, that certain particular vices, and likewise that certain\nparticular good and amiable qualities, seem naturally to belong to\ncertain particular periods and conditions of life. Now, if we would\nreason fairly in estimating our moral character, we ought to examine\nourselves with reference to that particular \"sin which does most easily\nbeset us,\" not to some other sin to which we are not nearly so much\nliable. And in like manner, on the other hand, we ought not to account\nit matter of much self-complacency, if we find in ourselves that good\nand amiable quality which naturally belongs to our period or condition;\nbut rather look for some less ambiguous sign of a real internal\nprinciple of virtue. But we are very apt to reverse these rules of\njudging: we are very apt, on the one hand, both in ourselves and in\nothers, to excuse \"the besetting sin,\" taking and giving credit for\nbeing exempt from others, to which we or they are less liable; and on\nthe other hand, to value ourselves extremely on our possession of the\ngood or amiable quality which naturally belongs to us, and to require no\nmore satisfactory evidence of the _sufficiency_ at least of our moral\ncharacter. The bad effects of this partiality are aggravated by the\npractice, to which we are sadly prone, of being contented, when we take\na hasty view of ourselves, with negative evidences of our state;\nthinking it very well if we are not shocked by some great actual\ntransgression, instead of looking for the positive signs of a true\nChristian, as laid down in the holy Scripture.\n\nBut the source of self-deception, which it is more particularly our\npresent object to point out, is a disposition to consider as a conquest\nof any particular vice, our merely forsaking it on our quitting the\nperiod or condition of life to which that vice belongs; when perhaps\nalso we substitute for it the vice of the new period or condition on\nwhich we are entering. We thus mistake our merely outgrowing our vices,\nor our relinquishing them from some change in our worldly circumstances,\nfor a thorough, or at least for a sufficient, reformation.\n\nBut this topic deserves to be viewed a little more closely. Young people\nmay, without much offence, be inconsiderate and dissipated; the youth of\none sex may indulge occasionally in licentious excesses; those of the\nother may be supremely given up to vanity and pleasure: yet, provided\nthat they are sweet tempered, and open, and not disobedient to their\nparents or other superiors, the former are deemed _good hearted_ young\nmen, the latter, _innocent_ young women. Those who love them best have\nno solicitude about their spiritual interests: and it would be deemed\nstrangely strict in themselves, or in others, to doubt of their becoming\nmore religious as they advance in life; to speak of them as being\nactually under the divine displeasure; or, if their lives should be in\ndanger, to entertain any apprehensions concerning their future destiny.\n\nThey grow older, and marry. The same licentiousness, which was formerly\nconsidered in young men as a venial frailty, is now no longer regarded\nin the husband and the father as compatible with the character of a\ndecently religious man. The language is of this sort; \"they have sown\ntheir wild oats, they must now reform, and be regular.\" Nor perhaps is\nthe same manifest predominance of vanity and dissipation deemed innocent\nin the matron: but if they are kind respectively in their conjugal and\nparental relations, and are tolerably regular and decent, they pass for\n_mighty good sort of people_; and it would be altogether unnecessary\nscrupulosity in them to doubt of their coming up to the requisitions of\nthe divine law, as far as in the present state of the world can be\nexpected from human frailty. Their hearts, however, are perhaps no more\nthan before supremely set on the great work of their salvation, but are\nchiefly bent on increasing their fortunes, or raising their families.\nMeanwhile they congratulate themselves on their having amended from\nvices, which they are no longer strongly tempted to commit, or their\nabstaining from which ought not to be too confidently assumed as a test\nof the strength of the religious principle, since the commission of them\nwould prejudice their characters, and perhaps injure their fortune in\nlife.\n\nOld age has at length made its advances. Now, if ever, we might expect\nthat it would be deemed high time to make eternal things the _main_\nobject of attention. No such thing! There is still an appropriate good\nquality, the presence of which calms the disquietude, and satisfies the\nrequisitions both of themselves and of those around them. It is now\nrequired of them that they should be good natured and cheerful,\nindulgent to the frailties and follies of the young; remembering, that\nwhen young themselves they gave into the same practices. How opposite\nthis to that dread of sin, which is the sure characteristic of the true\nChristian; which causes him to look back upon the vices of his own\nyouthful days with shame and sorrow; and which, instead of conceding to\nyoung people to be wild and thoughtless, as a privilege belonging to\ntheir age and circumstances, prompts him to warn them against what had\nproved to himself matter of such bitter retrospection! Thus, throughout\nthe whole of life, some means or other are devised for stifling the\nvoice of conscience. \"We cry peace while there is no peace;\" and both to\nourselves and others that complacency is furnished, which ought only to\nproceed from a consciousness of being reconciled to God, and a humble\nhope of our possessing his favour.\n\nI know that these sentiments will be termed uncharitable; but I must not\nbe deterred by such an imputation. It is time to have done with that\nsenseless cant of charity, which insults the understandings, and trifles\nwith the feelings, of those who are really concerned for the happiness\nof their fellow-creatures. What matter of keen remorse and of bitter\nself-reproaches are they storing up for their future torment, who are\nthemselves its miserable dupes; or who, being charged with the office of\nwatching over the eternal interests of their children or relations,\nsuffer themselves to be lulled asleep, or beguiled by such shallow\nreasonings into sparing themselves the momentary pain of executing their\nimportant duty! Charity, indeed, is partial to the object of her regard;\nand where actions are of a doubtful quality, this partiality disposes\nher to refer them to a good, rather than to a bad, motive. She is apt\nalso somewhat to exaggerate merits, and to see amiable qualities in a\nlight more favourable than that which strictly belongs to them. But true\ncharity is wakeful, fervent, full of solicitude, full of good offices,\nnot so easily satisfied, not so ready to believe that every thing is\ngoing on well as a matter of course; but jealous of mischief, apt to\nsuspect danger, and prompt to extend relief. These are the symptoms by\nwhich genuine regard will manifest itself in a wife or a mother, in the\ncase of the _bodily_ health of the object of her affections. And where\nthere is any real concern for the _spiritual_ interests of others, it is\ncharacterized by the same infallible marks. That wretched quality, by\nwhich the sacred name of charity is now so generally and so falsely\nusurped, is no other than indifference; which, against the plainest\nevidence, or at least where there is strong ground of apprehension, is\neasily contented to believe that all goes well, because it has no\nanxieties to allay, no fears to repress. It undergoes no alternation of\npassions; it is not at one time flushed with hope, nor at another\nchilled by disappointment.\n\nTo a considerate and feeling mind, there is something deeply afflicting,\nin seeing the engaging cheerfulness and cloudless gaiety incident to\nyouth, welcomed as a sufficient indication of internal purity by the\ndelighted parents; who, knowing the deceitfulness of these flattering\nappearances, should eagerly avail themselves of this period, when once\nwasted never to be regained, of good humoured acquiescence and dutiful\ndocility: a period when the soft and ductile temper of the mind renders\nit more easily susceptible of the impressions we desire; and when,\ntherefore, habits should be formed, which may assist our natural\nweakness to resist the temptations to which we shall be exposed in the\ncommerce of maturer life. This is more especially affecting in the\nfemale sex, because that sex seems, by the very constitution of its\nnature, to be more favourably disposed than ours to the feelings and\noffices of Religion; being thus fitted by the bounty of Providence, the\nbetter to execute the important task which devolves on it, of the\neducation of our earliest youth. Doubtless, this more favourable\ndisposition to Religion in the female sex, was graciously designed also\nto make women doubly valuable in the wedded state: and it seems to\nafford to the married man the means of rendering an active share in the\nbusiness of life more compatible, than it would otherwise be, with the\nliveliest devotional feelings; that when the husband should return to\nhis family, worn and harassed by worldly cares or professional labours,\nthe wife, habitually preserving a warmer and more unimpaired spirit of\ndevotion, than is perhaps consistent with being immersed in the bustle\nof life, might revive his languid piety; and that the religious\nimpressions of both might derive new force and tenderness from the\nanimating sympathies of conjugal affection. Can a more pleasing image be\npresented to a considerate mind, than that of a couple, happy in each\nother and in the pledges of their mutual love, uniting in an act of\ngrateful adoration to the author of all their mercies; recommending each\nother, and the objects of their common care, to the divine protection;\nand repressing the solicitude of conjugal and parental tenderness by a\nconfiding hope, that, through all the changes of this uncertain life,\nthe Disposer of all things will assuredly cause all to work together for\nthe good of them that love and put their trust in him; and that, after\nthis uncertain state shall have passed away, they shall be admitted to a\njoint participation of never ending happiness. It is surely no mean or\nignoble office which we would allot to the female sex, when we would\nthus commit to them the charge of maintaining in lively exercise\nwhatever emotions most dignify and adorn human nature; when we would\nmake them as it were the medium of our intercourse with the heavenly\nworld, the faithful repositories of the religious principle, for the\nbenefit both of the present and of the rising generation. Must it not\nthen excite our grief and indignation, when we behold mothers, forgetful\nat once of their own peculiar duties, and of the high office which\nProvidence designed their daughters to fulfil; exciting, instead of\nendeavoring to moderate in them, the natural sanguineness and\ninconsiderateness of youth; hurrying them night after night to the\nresorts of dissipation; thus teaching them to despise the _common_\ncomforts of the family circle; and, instead of striving to raise their\nviews, and to direct their affections to their true object, acting as if\nwith the express design studiously to extinguish every spark of a\ndevotional spirit, and to kindle in its stead an excessive love of\npleasure, and, perhaps, a principle of extravagant vanity, and ardent\nemulation!\n\n_Innocent young women! Good hearted young men!_ Wherein does this\n_goodness of heart_ and this _innocence_ appear? Remember that we are\nfallen creatures, born in sin, and naturally depraved. Christianity\nrecognises no _innocence_ or _goodness of heart_, but in the remission\nof sin, and in the effects of the operation of divine grace. Do we find\nin these young persons the characters, which the holy Scriptures lay\ndown as the only satisfactory evidences of a safe state? Do we not on\nthe other hand discover the specified marks of a state of alienation\nfrom God? Can the blindest partiality persuade itself that _they_ are\nloving, or striving \"to love God with all their hearts, and minds, and\nsouls, and strength?\" Are _they_ \"seeking first the kingdom of God, and\nhis righteousness?\" Are _they_ \"working out their salvation with fear\nand trembling?\" Are _they_ \"clothed with humility?\" Are _they_ not, on\nthe contrary, supremely given up to self-indulgence? Are _they_ not at\nleast \"lovers of pleasure more than lovers of God?\" Are the offices of\nReligion _their_ solace or _their_ task? Do _they_ not come to these\nsacred services with reluctance, continue in them by constraint, and\nquit them with gladness? And of how many of _these_ persons may it not\nbe affirmed in the spirit of the prophet's language: \"The harp, and the\nviol, the tabret and pipe, and wine, are in their feasts: but they\nregard not the work of the Lord, neither consider the operation of his\nhands?\" Are not the youth of one sex often actually committing, and\nstill more often wishing for the opportunity to commit, those sins of\nwhich the Scripture says expressly, \"that they which do such things\n_shall not_ inherit the kingdom of God?\" Are not the youth of the other\nmainly intent on the gratification of vanity; and looking for their\nchief happiness to the resorts of gaiety and fashion, to all the\nmultiplied pleasures which public places, or the still higher\ngratifications of more refined circles, can supply?\n\nAnd then, when the first ebullitions of youthful warmth are over, what\nis their boasted reformation? They may be decent, sober, useful,\nrespectable, as members of the community, or amiable in the relations of\ndomestic life. But is _this_ the change of which the Scripture speaks?\nHear the expressions which it uses, and judge for yourselves--\"Except a\nman be _born again_, he cannot enter into the kingdom of God.\"--\"The\n_old man_--is corrupt according to the deceitful lusts;\" an expression\nbut too descriptive of the vain delirium of youthful dissipation, and of\nthe false dreams of pleasure which it inspires; but \"the _new man_\" is\nawakened from this fallacious estimate of happiness; \"_he_ is renewed in\nknowledge after the image of him that created him\"--\"He is created\n_after God_ in righteousness and true holiness.\" The persons of whom we\nare speaking are no longer, indeed, so thoughtless, and wild, and\ndissipated, as formerly; so negligent in their attention to objects of\nreal value; so eager in the pursuit of pleasure; so prone to yield to\nthe impulse of appetite. But this is no more than the change of which a\nwriter of no very strict cast speaks, as naturally belonging to their\nriper age:\n\n    Conversis studiis, aetas animusque virilis\n    Quaerit opus, & amicitias: inservit honori:\n    Commisisse cavet, quod mox mutare laboret.\n                                              HOR.\n\nThis is a point of infinite importance: let it not be thought tedious to\nspend even yet a few more moments in the discussion of it. Put the\nquestion to another issue, and try it, by appealing to the principle of\nlife being a state of probation; (a proposition, indeed, true in a\ncertain sense, though not exactly in that which is sometimes assigned to\nit,) and you will still be led to no very different conclusion.\nProbation implies resisting, in obedience to the dictates of Religion,\nappetites which we are naturally prompted to gratify. Young people are\nnot tempted to be churlish, interested, covetous; but to be\ninconsiderate and dissipated, \"lovers of pleasure more than lovers of\nGod.\" People again in middle age are not so strongly tempted to be\nthoughtless, and idle, and licentious. From excesses of this sort they\nare sufficiently withheld, particularly when happily settled in domestic\nlife, by a regard to their characters, by the restraints of family\nconnections, and by a sense of what is due to the decencies of the\nmarried state. _Their_ probation is of another sort; _they_ are tempted\nto be supremely engrossed by worldly cares, by family interests, by\nprofessional objects, by the pursuit of wealth or of ambition. Thus\noccupied, they are tempted to \"mind earthly rather than heavenly\nthings,\" forgetting \"the one thing needful;\" to \"set their affections\"\non temporal rather than eternal concerns, and to take up with \"a form of\ngodliness,\" instead of seeking to experience the power thereof: the\nfoundations of this nominal Religion being laid, as was formerly\nexplained more at large, in the forgetfulness, if not in the ignorance,\nof the peculiar doctrines of Christianity. These are the _ready-made_\nChristians formerly spoken of, who consider Christianity as a\ngeographical term, properly applicable to all those who have been born\nand educated in a country wherein Christianity is professed; not as\nindicating a renewed nature, as expressive of a peculiar character, with\nits appropriate desires and aversions, and hopes, and fears, and joys,\nand sorrows. To people of this description, the solemn admonition of\nChrist is addressed; \"I know thy works; that thou hast a name that thou\nlivest, and art dead. Be watchful, and strengthen the things which\nremain that are ready to die; for I have not found thy works perfect\nbefore God.\"\n\nIf there be any who is inclined to listen to this solemn warning, who is\nawakened from his dream of false security, and is disposed to be not\nonly _almost_ but _altogether_ a Christian--O! let him not stifle or\ndissipate these beginnings of seriousness, but sedulously cherish them\nas the \"workings of the Divine Spirit,\" which would draw him from the\n\"broad\" and crowded \"road of destruction into the narrow\" and thinly\npeopled path \"that leadeth to life.\" Let him retire from the\nmultitude--Let him enter into his closet, and on his bended knees\nimplore, for Christ's sake and in reliance on his mediation, that God\nwould \"take away from him the heart of stone, and give him a heart of\nflesh;\" that the Father of light would open his eyes to his true\ncondition, and clear his heart from the clouds of prejudice, and\ndissipate the deceitful medium of self-love. Then let him carefully\nexamine his past life, and his present course of conduct, comparing\nhimself with God's word: and considering how any one might reasonably\nhave been expected to conduct himself, to whom the Holy Scriptures had\nbeen always open, and who had been used to acknowledge them to be the\nrevelation of the will of his Creator, and Governor, and Supreme\nBenefactor; let him there peruse the awful denunciations against\nimpenitent sinners; let him labour to become more and more deeply\nimpressed with a sense of his own radical blindness and corruption;\nabove all, let him steadily contemplate, in all its bearings and\nconnections, that stupendous truth, _the incarnation and crucifixion of\nthe only begotten Son of God, and the message of mercy proclaimed from\nthe cross to repenting sinners_.--\"Be ye reconciled unto God.\"--\"Believe\nin the Lord Jesus Christ, and thou shalt be saved.\"\n\nWhen he fairly estimates the guilt of sin by the costly satisfaction\nwhich was required to atone for it, and the worth of his soul by the\nprice which was paid for its redemption, and contrasts both of these\nwith his own sottish inconsiderateness; when he reflects on the amazing\nlove and pity of Christ, and on the cold and formal acknowledgments with\nwhich he has hitherto returned this infinite obligation, making light of\nthe precious blood of the Son of God, and trifling with the gracious\ninvitations of his Redeemer: surely, if he be not lost to sensibility,\nmixed emotions of guilt, and fear, and shame, and remorse, and sorrow,\nwill nearly overwhelm his soul; he will smite upon his breast, and cry\nout in the language of the publican, \"God be merciful to me a sinner.\"\nBut, blessed be God, such an one needs not despair--it is to persons in\nthis very situation, and with these very feelings, that the offers of\nthe Gospel are held forth, and its promises assured; \"to the weary and\nheavy laden\" under the burden of their sins; to them who thirst for the\nwater of life; to them who feel themselves \"tied and bound by the chain\nof their sins;\" who abhor their captivity, and long earnestly for\ndeliverance. Happy, happy souls! which the grace of God has visited,\n\"has brought out of darkness into his marvellous light,\" and \"from the\npower of Satan unto God.\" Cast yourselves then on his undeserved mercy;\nhe is full of love, and will not spurn you: surrender yourselves into\nhis hands, and solemnly resolve, through his Grace, to dedicate\nhenceforth all your faculties and powers to his service.\n\nIt is your's now \"to work out your own salvation with fear and\ntrembling,\" relying on the fidelity of him who has promised to \"work in\nyou both to will and to do of his good pleasure.\" Ever look to him for\nhelp: your only safety consists in a deep and abiding sense of your own\nweakness, and in a firm reliance on his strength. If you \"give all\ndiligence,\" his power is armed for your protection, his truth is pledged\nfor your security. You are enlisted under the banner of Christ--Fear\nnot, though the world, and the flesh, and the devil are set in array\nagainst you.--\"Faithful is he that hath promised;\"--\"be ye also faithful\nunto death, and he will give you a crown of life.\"--\"He that endureth\nto the end, the same shall be saved.\" In such a world as this, in such a\nstate of society as ours, especially if in the higher walks of life, you\nmust be prepared to meet with many difficulties:--arm yourselves,\ntherefore, in the first place, with a determined resolution not to rate\nhuman estimation beyond its true value; not to dread the charge of\nparticularity, when it shall be necessary to incur it; but as was before\nrecommended, let it be your constant endeavour to retain before your\nmental eye, that bright assemblage of invisible spectators, who are the\nwitnesses of your daily conduct, and \"to seek that honour which cometh\nfrom God.\" You cannot advance a single step, till you are in some good\nmeasure possessed of this comparative indifference to the favour of men.\nWe have before explained ourselves too clearly to render it necessary to\ndeclare, that no one should needlessly affect singularity: but to aim at\nincompatible advantages, to seek to please God and the world, where\ntheir commands are really at variance, is the way to be neither\nrespectable, nor good, nor happy. Continue to be ever aware of your own\nradical corruption and habitual weakness. Indeed, if your eyes be really\nopened, and your heart truly softened, \"hungering and thirsting after\nrighteousness,\" rising in your ideas of true holiness, and proving the\ngenuineness of your hope by desiring \"to purify yourself even as God is\npure;\" you will become daily more and more sensible of your own defeats,\nand wants, and weaknesses; and more and more impressed by a sense of the\nmercy and long suffering of that gracious Saviour, \"who forgiveth all\nyour sin, and healeth all your infirmities.\"\n\nThis is the solution of what to a man of the world might seem a strange\nparadox, that in proportion as the Christian grows in grace, he grows\nalso in humility. Humility is indeed the vital principle of\nChristianity; that principle by which from first to last she lives and\nthrives, and in proportion to the growth or decline of which she must\ndecay or flourish. _This_ first disposes the sinner in deep\nself-abasement to accept the others of the Gospel; _this_, during his\nwhole progress, is the very ground and basis of his feelings and\nconduct, both in relation to God, his fellow creatures, and himself; and\nwhen at length he shall be translated into the realms of glory, _this_\nprinciple shall still subsist in undiminished force: He shall \"fall\ndown; and cast his crown before the Lamb; and ascribe blessing, and\nhonour, and glory, and power, to him that sitteth upon the throne, and\nto the Lamb for ever and ever.\" The _practical_ benefits of this\nhabitual lowliness of spirit are too numerous, and at the same time too\nobvious; to require enumeration. It will lead you to dread the\nbeginnings, and fly from the occasions of sin; as that man would shun\nsome infectious distemper, who should know that he was pre-disposed to\ntake the contagion. It will prevent a thousand difficulties, and decide\na thousand questions, concerning worldly compliances; by which those\npersons are apt to be embarrassed, who are not duly sensible of their\nown exceeding frailty, whose views of the Christian character are not\nsufficiently elevated, and who are not enough possessed with a continual\nfear of \"grieving the Holy Spirit of God,\" and of thus provoking him to\nwithdraw his gracious influence. But if you are really such as we have\nbeen describing, you need not be urged to set the standard of practice\nhigh, and to strive after universal holiness. It is the desire of your\nhearts to act in all things with a single eye to the favour of God, and\nthus the most ordinary actions of life are raised into offices of\nReligion. This is the purifying, the transmuting principle, which\nrealizes the fabled touch, which changes all to gold. But it belongs to\nthis desire of pleasing God, that we should be continually solicitous to\ndiscover the path of duty; that we should not indolently wait, satisfied\nwith not refusing occasions of glorifying God, when they are forced upon\nus; but that we should pray to God for wisdom and spiritual\nunderstanding, that we may be, acute in discerning opportunities of\nserving him in the world, and judicious in selecting and wise in\nimproving them. Guard indeed against the distraction of worldly cares;\nand cultivate heavenly mindedness, and a spirit of continual prayer, and\nneglect not to watch incessantly over the workings of your deceitful\nheart: but be active also, and useful. Let not your precious time be\nwasted \"in shapeless idleness;\" an admonition which, in our days, is\nrendered but too necessary by the relaxed habits of persons even of real\npiety: but wisely husband and improve this fleeting treasure. Never be\nsatisfied with your present attainments; but \"forgetting the things\nwhich are behind,\" labour still to \"press forward\" with undiminished\nenergy, and to run the race that is set before you without flagging in\nyour course.\n\nAbove all, measure your progress by your improvement in love to God and\nman. \"God is Love.\" This is the sacred principle, which warms and\nenlightens the heavenly world, that blessed feat of God's visible\npresence. There it shines with unclouded radiance. Some scattered beams\nof it are graciously lent to us on earth, or we had been benighted and\nleft in darkness and misery; but a larger portion of it is infused into\nthe hearts of the servants of God, who thus \"are renewed in the divine\nlikeness,\" and even here exhibit some faint traces of the image of their\nheavenly Father. It is the principle of love which disposes them to\nyield themselves up without reserve to the service of him, \"who has\nbought them with the price of his own blood.\"\n\nServile, and base, and mercenary, is the notion of Christian practice\namong the bulk of nominal Christians. They give no more than they _dare_\nnot with-hold; they abstain from nothing but what they _must_ not\npractise. When you state to them the doubtful quality of any action, and\nthe consequent obligation to desist from it, they reply to you in the\nvery spirit of Shylock, \"they cannot find it in the bond.\" In short,\nthey know Christianity only as a system of restraints. She is despoiled\nof every liberal and generous principle: she is rendered almost unfit\nfor the social intercourses of life, and is only suited to the gloomy\nwalls of that cloister, in which they would confine her. But _true\nChristians_ consider themselves not as satisfying some rigorous\ncreditor, but as discharging a debt of gratitude. Their's is accordingly\nnot the stinted return of a constrained obedience, but the large and\nliberal measure of a voluntary service. This principle, therefore, as\nwas formerly remarked, and has been recently observed of true Christian\nhumility, prevents a thousand _practical_ embarrassments, by which they\nare continually harassed, who act from a less generous motive; and who\nrequire it to be clearly ascertained to them, that any gratification or\nworldly compliance, which may be in question, is beyond the allowed\nboundary line of Christian practice[124]. _This_ principle regulates the\ntrue Christian's choice of companions and friends, where he is at\nliberty to make an option; _this_ fills him with the desire of promoting\nthe temporal well-being of all around him, and still more with pity and\nlove, and anxious solicitude for their spiritual welfare. Indifference\nindeed in this respect is one of the surest signs of a low or declining\nstate in Religion. _This_ animating principle it is, which in the true\nChristian's happier hour inspirits his devotions, and causes him to\ndelight in the worship of God; which fills him with consolation, and\npeace, and gladness, and sometimes even enables him \"to rejoice with joy\nunspeakable and full of glory.\"\n\nBut this world is not his resting place: here, to the very last, he must\nbe a pilgrim and a stranger; a soldier, whose warfare ends only with\nlife, ever struggling and combating with the powers of darkness, and\nwith the temptations of the world around him, and the still more\ndangerous hostilities of internal depravity. The perpetual vicissitudes\nof this uncertain state, the peculiar trials and difficulties with which\nthe life of a Christian is chequered, and still more, the painful and\nhumiliating remembrance of his own infirmities, teach him to look\nforward, almost with outstretched neck, to that promised day, when he\nshall be completely delivered from the bondage of corruption, and sorrow\nand sighing shall flee away. In the anticipation of that blessed period,\nand comparing this churlish and turbulent world, where competition, and\nenvy, and anger, and revenge, so vex and agitate the sons of men, with\nthat blissful region where Love shall reign without disturbance, and\nwhere all being knit together in bonds of indissoluble friendship, shall\nunite in one harmonious song of praise to the Author of their common\nhappiness, the true Christian triumphs over the fear of death: he longs\nto realize these cheering images, and to obtain admission into that\nblessed company.--With far more justice than it was originally used, he\nmay adopt the beautiful exclamation--\"O praeclarum illum diem, cum ad\nillud divinum animorum concilium coetumque proficiscar, atque ex hac\nturba et colluvione discedam!\"\n\nWhat has been now as well as formerly remarked, concerning the habitual\nfeelings of the real believer, may suggest a reply to an objection\ncommon in the mouths of nominal Christians, that we would deny men the\ninnocent amusements and gratifications of life; thus causing our\nReligion to wear a gloomy forbidding aspect, instead of her true and\nnatural face of cheerfulness and joy. This is a charge of so serious a\nnature, that although it lead into a digression, it may not be improper\nto take some notice of it.\n\nIn the first place, Religion prohibits no amusement or gratification\nwhich is _really_ innocent. The question, however, of its innocence,\nmust not be tried by the loose maxims of worldly morality, but by the\nspirit of the injunctions of the word of God; and by the indulgence\nbeing conformable or not conformable to the genius of Christianity, and\nto the tempers and dispositions of mind enjoined on its professors.\nThere can be no dispute concerning the true end of recreations. They are\nintended to refresh our exhausted bodily or mental powers, and to\nrestore us, with renewed vigour, to the more serious occupations of\nlife. Whatever, therefore, fatigues either body or mind, instead of\nrefreshing them, is not fitted to answer the designed purpose. Whatever\nconsumes more time, or money, or thought, than it is expedient (I might\nsay _necessary_) to allot to mere amusement, can hardly be approved by\nany one who considers these talents as precious deposits for the\nexpenditure of which he will have to give account. Whatever directly or\nindirectly must be likely to injure the welfare of a fellow creature,\ncan scarcely be a suitable _recreation_ for a Christian, who is \"to love\nhis neighbour as himself;\" or a very consistent _diversion_ for any one,\nthe business of whose life is to diffuse happiness.\n\nBut does a Christian never relax? Let us not so wrong and vilify the\nbounty of Providence, as to allow for a moment that the sources of\ninnocent amusement are so rare, that men must be driven, almost by\nconstraint, to such as are of a doubtful quality. On the contrary, such\nhas been the Creator's goodness, that almost every one, both of our\nphysical and intellectual, and moral faculties (and the same may be said\nof the whole creation which we see around us) is not only calculated to\nanswer the proper end of its being, by its subserviency to some purpose\nof solid usefulness, but to be the instrument of administering pleasure.\n\n                          Not content\n    With every food of life to nourish man,\n    Thou mak'st all nature beauty to his eye\n    And music to his ear.\n\nOur Maker also, in his kindness, has so constructed us, that even mere\nvicissitude is grateful and refreshing--a consideration which should\nprompt us often to seek, from a prudent _variation_ of _useful\npursuits_, that recreation, for which we are apt to resort to what is\naltogether, _unproductive_ and _unfruitful_.\n\nYet rich and multiplied are the springs of innocent relaxation. The\nChristian relaxes in the temperate use of all the gifts of Providence.\nImagination, and taste, and genius, and the beauties of creation, and\nthe works of art, lie open to him. He relaxes in the feast of reason, in\nthe intercourses of society, in the sweets of friendship, in the\nendearments of love, in the exercise of hope, of confidence, of joy, of\ngratitude, of universal good will, of all the benevolent and generous\naffections; which, by the gracious ordination of our Creator, while\nthey disinterestedly intend only happiness to others, are most surely\nproductive to ourselves of complacency and peace. O! little do they know\nof the true measure of enjoyment, who can compare these delightful\ncomplacencies with the frivolous pleasures of dissipation, or the coarse\ngratifications of sensuality. It is no wonder, however, that the nominal\nChristian should reluctantly give up, one by one, the pleasures of the\nworld; and look back upon them, when relinquished, with eyes of\nwistfulness and regret: because he knows not the sweetness of the\ndelights with which true Christianity repays those trifling sacrifices,\nand is greatly unacquainted with the _nature_ of that pleasantness which\nis to be found in the ways of Religion.\n\nIt is indeed true, that when any one, who has long been going on in the\ngross and unrestrained practice of vice, is checked in his career, and\nenters at first on a religious course, he has much to undergo. Fear,\nguilt, remorse, shame, and various other passions, struggle and conflict\nwithin him. His appetites are clamorous for their accustomed\ngratification, and inveterate habits are scarcely to be denied. He is\nweighed down by a load of guilt, and almost overwhelmed by the sense of\nhis unworthiness. But all this ought in fairness to be charged to the\naccount of his past sins, and not to that of his present repentance. It\nrarely happens, however, that this state of suffering continues very\nlong. When the mental gloom is the blackest, a ray of heavenly light\noccasionally breaks in, and suggests the hope of better days. Even in\nthis life it commonly holds true, \"They that sow in tears shall reap in\njoy.\"\n\nNeither, when we maintain, that the ways of Religion are ways of\npleasantness, do we mean to deny that the Christian's internal state is,\nthrough the whole of his life, a state of discipline and warfare.\nSeveral of the causes which contribute to render it such have been\nalready pointed out, together with the workings of his mind in relation\nto them: but if he has solicitudes and griefs peculiar to himself, he\nhas \"joys also with which a stranger intermeddles not.\"\n\n\"Drink deep,\" however, \"or taste not,\" is a direction full as applicable\nto Religion, if we would find it a source of pleasure, as it is to\nknowledge. A little Religion is, it must be confessed, apt to make men\ngloomy, as a little knowledge to render them vain: hence the unjust\nimputation often brought upon Religion by those, whose degree of\nReligion is just sufficient, by condemning their course of conduct, to\nrender them uneasy: enough merely to impair the sweetness of the\npleasures of sin, and not enough to compensate for the relinquishment of\nthem by its own peculiar comforts. Thus these men bring up, as it were,\nan ill report of that land of promise, which, in truth, abounds with\nwhatever, in our journey through life, can best refresh and strengthen\nus.\n\nWe have enumerated some sources of pleasure which men of the world may\nunderstand, and must acknowledge to belong to the true Christian; but\nthere are others, and those of a still higher class, to which they must\nconfess themselves strangers. To say nothing of a qualified, I dare not\nsay an entire, exemption from those distracting passions and corroding\ncares, by which he must naturally be harassed, whose treasure is within\nthe reach of mortal accidents; there is the humble quiet-giving hope of\nbeing reconciled to God, and of enjoying his favour; with that solid\npeace of mind, which the world can neither give nor take away, that\nresults from a firm confidence in the infinite wisdom and goodness of\nGod, and in the unceasing care and kindness of a generous Saviour: and\nthere is the persuasion of the truth of the divine assurance, that all\nthings shall work together for good.\n\nWhen the pulse indeed beats high, and we are flushed with youth, and\nhealth, and vigour; when all goes on prosperously, and success seems\nalmost to anticipate our wishes; then we feel not the want of the\nconsolations of Religion: but when fortune frowns, or friends forsake\nus; when sorrow, or sickness, or old age, comes upon us, then it is,\nthat the superiority of the pleasures of Religion is established over\nthose of dissipation and vanity, which are ever apt to fly from us when\nwe are most in want of their aid. There is scarcely a more melancholy\nsight to a considerate mind, than that of an old man, who is a stranger\nto those only true sources of satisfaction. How affecting, and at the\nsame time how disgusting, is it to see such an one awkwardly catching at\nthe pleasures of his younger years, which are now beyond his reach; or\nfeebly attempting to retain them, while they mock his endeavours and\nelude his grasp! To such an one, _gloomily_ indeed does the evening of\nlife set in! All is sour and cheerless. He can neither look backward\nwith complacency nor forward with hope: while the aged Christian,\nrelying on the assured mercy of his Redeemer, can calmly reflect that\nhis dismission is at hand; that his redemption draweth nigh: while his\nstrength declines, and his faculties decay, he can quietly repose\nhimself on the fidelity of God: and at the very entrance of the valley\nof the shadow of death, he can lift up an eye, dim, perhaps, and feeble,\nyet occasionally sparkling with hope, and confidently looking forward to\nthe near possession of his heavenly inheritance, \"to those joys which\neye hath not seen, nor ear heard, neither hath it entered into the heart\nof man to conceive.\"\n\nNever were there times which inculcated more forcibly than those in\nwhich we live, the wisdom of seeking a happiness beyond the reach of\nhuman vicissitudes. What striking lessons have _we_ had of the\nprecarious tenure of all sublunary possessions! Wealth, and power, and\nprosperity, how peculiarly transitory and uncertain! But Religion\ndispenses her choicest cordials in the seasons of exigence, in poverty,\nin exile, in sickness, and in death. The essential superiority of that\nsupport which is derived from Religion is less felt, at least it is less\napparent, when the Christian is in full possession of riches, and\nsplendour, and rank, and all the gifts of nature and fortune. But when\nall these are swept away by the rude hand of time, or the rough blasts\nof adversity, the true Christian stands, like the glory of the forest,\nerect and vigorous; stripped indeed of his summer foliage, but more than\never discovering to the observing eye the solid strength of his\nsubstantial texture:\n\n    Pondere fixa suo est, nudosque per aera ramos\n    Attollens, trunco non frondibus efficit umbram.\n\n\nSECTION II.\n\n_Advice to some who profess their full Assent to the fundamental\nDoctrines of the Gospel._\n\nIn a former chapter we largely insisted on what may be termed the\nfundamental practical error of the bulk of professed Christians in our\ndays; their either overlooking or misconceiving the peculiar method,\nwhich the Gospel has provided for the renovation of our corrupted\nnature, and for the attainment of every Christian grace.\n\nBut there are mistakes on the right hand and on the left; and our\ngeneral proneness, when we are flying from one extreme to run into an\nopposite error, renders it necessary to superadd another admonition. The\ngenerally prevailing error of the present day, indeed, is that\nfundamental one which was formerly pointed out. But while we attend, in\nthe first place, to this; and, on the warrant both of Scripture and\nexperience, prescribe hearty repentance and lively faith, as the only\nroot and foundation of all true holiness; we must at the same time guard\nagainst a practical mistake of another kind. They who, with penitent\nhearts, have humbled themselves before the cross of Christ; and who,\npleading his merits as their only ground of pardon and acceptance with\nGod, have resolved henceforth, through the help of his Spirit, to bring\nforth the fruits of righteousness, are sometimes apt to conduct\nthemselves as if they considered their work as now done; or at least as\nif this were the whole they had to do, as often as, by falling afresh\ninto sin, another act of repentance and faith may seem to have become\nnecessary. There are not a few in our relaxed age, who thus satisfy\nthemselves with what may be termed _general_ Christianity; who feel\n_general_ penitence and humiliation from a sense of their sinfulness _in\ngeneral_, and _general_ desires of universal holiness; but who neglect\nthat vigilant and jealous care, with which they should labour to\nextirpate every _particular_ corruption, by studying its nature, its\nroot, its ramifications, and thus becoming acquainted with its secret\nmovements, with the means whereby it gains strength, and with the most\neffectual methods of resisting it. In like manner, they are far from\nstriving with persevering alacrity for the acquisition and improvement\nof every Christian grace. Nor is it unusual for ministers, who preach\nthe truths of the Gospel with fidelity, ability, and success, to be\nthemselves also liable to the charge of dwelling altogether in their\ninstructions on this _general_ Religion: instead of tracing and laying\nopen all the secret motions of inward corruption, and instructing their\nhearers how best to conduct themselves in every distinct part of the\nChristian warfare; how best to strive against each particular vice, and\nto cultivate each grace of the Christian character. Hence it is, that in\ntoo many persons, concerning the sincerity of whose general professions\nof Religion we should be sorry to entertain a doubt, we yet see little\nprogress made in the regulation of their tempers, in the improvement of\ntheir time, in the reform of their plan of life, or inability to resist\nthe temptation to which they are particularly exposed. They will confess\nthemselves, in general terms, to be \"_miserable sinners_:\" this is a\ntenet of their creed, and they feel even proud in avowing it. They will\noccasionally also lament particular failings: but this confession is\nsometimes obviously made, in order to draw forth a compliment for the\nvery opposite virtue: and where this is not the case, it is often not\ndifficult to detect, under this false guise of contrition, a secret\nself-complacency, arising from the manifestations which they have\nafforded of their acuteness or candour in discovering the infirmity in\nquestion, or of their frankness or humility in acknowledging it. This\nwill scarcely seem an illiberal suspicion to any one, who either watches\nthe workings of his own heart, or who observes, that the faults\nconfessed in these instances are very seldom those, with which the\nperson is most clearly and strongly chargeable.\n\n_We must plainly warn these men_, and the consideration is seriously\npressed on their instructors also, _that they are in danger of deceiving\nthemselves. Let them beware lest they be nominal Christians of another\nsort._ These persons require to be reminded, that there is no _short\ncompendious method of holiness_: but that it must be the business of\ntheir whole lives to grow in grace, and continually adding one virtue to\nanother, as far as may be, \"to go on towards perfection.\" \"He only that\ndoeth righteousness is righteous.\" Unless \"they bring forth the fruits\nof the Spirit,\" they can have no sufficient evidence that they have\nreceived that \"Spirit of Christ, without which they are none of his.\"\nBut where, on the whole, our unwillingness to pass an unfavourable\njudgment may lead us to indulge a hope, that \"the root of the matter is\nfound in them;\" yet we must at least declare to them, that instead of\nadorning the doctrine of Christ, they disparage and discredit it. The\nworld sees not their secret humiliation, not the exercises of their\nclosets, but it is acute in discerning practical weaknesses: and if it\nobserve that they have the same eagerness in the pursuit of wealth or\nambition, the same vain taste for ostentation and display, the same\nungoverned tempers, which are found in the generality of mankind; it\nwill treat with contempt their pretences to superior sanctity and\nindifference to worldly things, and will be hardened in its prejudices\nagainst the only mode, which God has provided for our escaping the wrath\nto come, and obtaining eternal happiness.\n\nLet him then, who would be indeed a Christian, watch over his ways and\nover his heart with unceasing circumspection. Let him endeavour to\nlearn, both from men and books, particularly from the lives of eminent\nChristians[125], what methods have been actually found most effectual\nfor the conquest of every particular vice, and for improvement in every\nbranch of holiness. Thus studying his own character, and observing the\nmost secret workings of his own mind, and of our common nature; the\nknowledge which he will acquire of the human heart in general, and\nespecially of his own, will be of the highest utility, in enabling him\nto avoid or to guard against the occasions of evil: and it will also\ntend, above all things, to the growth of humility, and to the\nmaintenance of that sobriety of spirit and tenderness of conscience,\nwhich are eminently characteristic of the true Christian. It is by this\nunceasing diligence, as the Apostle declares, that the servants of\nChrist must make their calling sure. Their labour will not be thrown\naway; for \"an entrance shall\" at length \"be ministered unto them\nabundantly, into the everlasting kingdom of our Lord and Saviour Jesus\nChrist.\"\n\n\nSECT. III.\n\n_Brief Observations addressed to Sceptics and Unitarians._\n\nThere is another class of men, an increasing class, it is to be feared,\nin this country, that of absolute unbelievers, with which this little\nwork has properly no concern: but may the writer, sincerely pitying\ntheir melancholy state, be permitted to ask them one plain question? If\nChristianity be not in their estimation true, yet is there not at least\na presumption in its favour, sufficient to entitle it to a serious\nexamination; from its having been embraced, and that not blindly and\nimplicitly, but upon full inquiry and deep consideration, by Bacon, and\nMilton, and Locke, and Newton, and much the greater part of those, who,\nby the reach of their understandings, or the extent of their knowledge,\nand by the freedom too of their minds, and their daring to combat\nexisting prejudices, have called forth the respect and admiration of\nmankind? It might be deemed scarcely fair to insist on Churchmen, though\nsome of them are among the greatest names this country has ever known.\nCan the sceptic in general say with truth, that he has either prosecuted\nan examination into the evidences of Revelation at all, or at least with\na seriousness and diligence in any degree proportioned to the importance\nof the subject? The fact is, and it is a fact which redounds to the\nhonour of Christianity, that infidelity is not the result of sober\ninquiry and deliberate preference. It is rather the slow production of a\ncareless and irreligious life, operating together with prejudices and\nerroneous conceptions, concerning the nature of the leading doctrines\nand fundamental tenets of Christianity.\n\nTake the case of young men of condition, bred up by what we have termed\nnominal Christians. When children, they are carried to church, and\nthence they become acquainted with such parts of Scripture as are\ncontained in our public service. If their parents preserve still more of\nthe customs of better times, they are taught their Catechism, and\nfurnished with a little farther religious knowledge. After a while, they\ngo from under the eyes of their parents; they enter into the world, and\nmove forward in the path of life, whatever it may be, which has been\nassigned to them. They yield to the temptations which assail them, and\nbecome, more or less, dissipated and licentious. At least they neglect\nto look into their Bible; they do not enlarge the sphere of their\nreligious acquisitions; they do not even endeavour, by reflection and\nstudy, to turn into what may deserve the name of knowledge and rational\nconviction, the opinions which, in their childhood, they had taken on\ntrust.\n\nThey travel, perhaps, into foreign countries; a proceeding which\nnaturally tends to weaken their nursery, prejudice in favour of the\nReligion in which they were bred, and by removing them from all means of\npublic worship, to relax their practical habits of Religion. They return\nhome, and commonly are either hurried round in the vortex of\ndissipation, or engage with the ardour of youthful minds in some public\nor professional pursuit. If they read or hear any thing about\nChristianity, it is commonly only about those tenets which are subjects\nof controversy: and what reaches their ears of the Bible, from their\noccasional attendance at church; though it may sometimes impress them\nwith an idea of the purity of Christian morality, contains much which,\ncoming thus detached, perplexes and offends them, and suggests various\ndoubts and startling objections, which a farther acquaintance with the\nScripture would remove. Thus growing more and more to know Christianity\nonly by the difficulties it contains; sometimes tempted by the ambition\nof shewing themselves superior to vulgar prejudice, and always prompted\nby the natural pride of the human heart to cast off their subjection to\ndogmas imposed on them; disgusted, perhaps, by the immoral lives of some\nprofessed Christians, by the weaknesses and absurdities of others, and\nby what they observe to be the implicit belief of numbers, whom they see\nand know to be equally ignorant with themselves, many doubts and\nsuspicions of greater or less extent spring up within them. These doubts\nenter into the mind at first almost imperceptibly: they exist only as\nvague indistinct surmises, and by no means take the precise shape or\nthe substance of a formed opinion. At first, probably, they even offend\nand startle by their intrusion: but by degrees the unpleasant sensations\nwhich they once excited wear off: the mind grows more familiar with\nthem. A confused sense (for such it is, rather than a formed idea) of\nits being desirable that their doubts should prove well founded, and of\nthe comfort and enlargement which would be afforded by that proof, lends\nthem much secret aid. The impression becomes deeper; not in consequence\nof being reinforced by fresh arguments, but merely by dint of having\nlonger rested in the mind; and as they increase in force, they creep on\nand extend themselves. At length they diffuse themselves over the whole\nof Religion, and possess the mind in undisturbed occupancy.\n\nIt is by no means meant that this is universally the process. But,\nspeaking generally, this might be termed, perhaps not unjustly, the\n_natural history_ of scepticism. It approves itself to the experience of\nthose who have with any care watched the progress of infidelity in\npersons around them; and it is confirmed by the written lives of some of\nthe most eminent unbelievers. It is curious to read their own accounts\nof themselves, the rather as they accord so exactly with the result of\nour own observation.--We find that they once perhaps gave a sort of\nimplicit hereditary assent to the truth of Christianity, and were what,\nby a mischievous perversion of language, the world denominates\n_believers_. How were they then awakened from their sleep of ignorance?\nAt what moment did the light of truth beam in upon them, and dissipate\nthe darkness in which they had been involved? The period of their\ninfidelity is marked by no such determinate boundary. Reason, and\nthought, and inquiry had little or nothing to do with it. Having for\nmany years lived careless and irreligious lives, and associated with\ncompanions equally careless and irreligious; not by force of study and\nreflection, but rather by the lapse of time, they at length attained to\ntheir infidel maturity. It is worthy of remark, that where any are\nreclaimed from infidelity, it is generally by a process much more\nrational than that which has been here described. Something awakens them\nto reflection. They examine, they consider, and at length yield their\nassent to Christianity on what they deem sufficient grounds.\n\nFrom the account here given, it appears plainly that infidelity is\ngenerally the offspring of prejudice, and that its success is mainly to\nbe ascribed to the depravity of the moral character. This fact is\nconfirmed by the undeniable truth, that in _societies_, which consist of\nindividuals, infidelity is the natural fruit, not so much of a studious\nand disputatious, as of a dissipated and vicious age. It diffuses itself\nin proportion as the general morals decline; and it is embraced with\nless apprehension, when every infidel is kept in spirits, by seeing many\naround him who are sharing fortunes with himself.\n\nTo any fair mind this consideration alone might be offered, as\nsuggesting a strong argument against infidelity, and in favour of\nRevelation. And the friends of Christianity might justly retort the\ncharge, which their opponents often urge with no little affectation of\nsuperior wisdom; that we implicitly surrender ourselves to the influence\nof prejudice, instead of examining dispassionately the ground of our\nfaith, and yielding our assent only according to the degree of evidence.\n\nIn our own days, when it is but too clear that infidelity increases, it\nis not in consequence of the reasonings of the infidel writers having\nbeen much studied, but from the progress of luxury, and the decay of\nmorals: and, so far as this increase may be traced at all to the works\nof sceptical writers; it has been produced, not by argument and\ndiscussion, but by sarcasms and points of wit, which have operated on\nweak minds, or on nominal Christians, by bringing gradually into\ncontempt, opinions which, in their case, had only rested on the basis of\nblind respect and the prejudices of education. It may therefore be laid\ndown as an axiom, that _infidelity is in general a disease of the heart\nmore than of the understanding_. If Revelation were assailed only by\nreason and argument, it would have little to fear. The literary opposers\nof Christianity, from Herbert to Hume, have been seldom read. They made\nsome stir in their day: during their span of existence they were noisy\nand noxious; but like the locusts of the east, which for a while obscure\nthe air, and destroy the verdure, they were soon swept away and\nforgotten. Their very names would be scarcely found, if Leland had not\npreserved them from oblivion.\n\nThe account which has been given, of the secret, but grand, source of\ninfidelity, may perhaps justly be extended, as being not seldom true in\nthe case of those who deny the fundamental doctrines of the Gospel.\n\nIn the course which we lately traced from nominal orthodoxy to absolute\ninfidelity, Unitarianism[126] is indeed, a sort of half-way house, if\nthe expression may be pardoned; a stage on the journey, where sometimes\na person indeed finally stops, but where, not unfrequently, he only\npauses for a while, and then pursues his progress.\n\nThe Unitarian teachers by no means profess to absolve their followers\nfrom the unbending strictness of Christian morality. They prescribe the\npredominant love of God, and an habitual spirit of devotion: but it is\nan unquestionable fact; a fact which they themselves almost admit, that\nthis class of religionists is not in general distinguished for superior\npurity of life; and still less for that frame of mind, which, by the\ninjunction \"to be spiritually, not carnally, minded,\" the word of God\nprescribes to us, as one of the surest tests of our experiencing the\nvital power of Christianity. On the contrary, in point of fact,\n_Unitarianism_ seems to be resorted to, not merely by those who are\ndisgusted with the peculiar doctrines of Christianity; but by those also\nwho are seeking a refuge from the strictness of her practical precepts;\nand who, more particularly, would escape from the obligation which she\nimposes on her adherents, rather to incur the dreaded charge of\nsingularity, than fall in with the declining manners of a dissipated\nage.\n\nUnitarianism, where it may be supposed to proceed from the understanding\nrather than from the heart, is not unfrequently produced by a confused\nidea of the difficulties, or, as they are termed, the impossibilities\nwhich orthodox Christianity is supposed to involve. It is not our\nintention to enter into the controversy:[127] but it may not be improper\nto make one remark as a guard to persons in whose way the arguments of\nthe Unitarians may be likely to fall; namely, that one great advantage\npossessed by Deists, and perhaps in a still greater degree by\nUnitarians, in their warfare with the Christian system, results from the\nvery circumstances of their being the assailants. They urge what they\nstate to be powerful arguments against the truth of the fundamental\ndoctrines of Christianity, and then call upon men to abandon them as\nposts no longer tenable. But they, who are disposed to yield to this\nassault, should call to mind, that it has pleased God so to establish\nthe constitution of all things, that perplexing difficulties and\nplausible objections may be adduced against the most established truths;\nsuch, for instance, as the being of a God, and many others both physical\nand moral. In all cases, therefore, it becomes us, not on a partial view\nto reject any proposition, because it is attended with difficulties; but\nto compare the difficulties which it involves, with those which attend\nthe alternative proposition which must be embraced on its rejection. We\nshould put to the proof the alternative proposition in its turn, and see\nwhether it be not still less tenable than that which we are summoned to\nabandon. In short, we should examine circumspectly on all sides; and\nabide by that opinion which, on carefully balancing all considerations,\nappears fairly entitled to our preference. Experience, however, will\nhave convinced the attentive observer of those around him, that it has\nbeen for want of adverting to this just and obvious principle, that the\nUnitarians in particular have gained most of their proselytes from the\nChurch, so far as argument has contributed to their success. If the\nUnitarians, or even the Deists, were considered in their turn as masters\nof the field; and were in their turn attacked, both by arguments tending\nto disprove their system directly, and to disprove it indirectly, by\nshewing the high probability of the truth of Christianity, and of its\nleading and peculiar doctrines, it is most likely that they would soon\nappear wholly unable to keep their ground. In short, reasoning fairly,\nthere is no medium between absolute _Pyrrhonism_ and true Christianity:\nand if we reject the latter on account of its difficulties, we shall be\nstill more loudly called upon to reject every other system which has\nbeen offered to the acceptance of mankind. This consideration might,\nperhaps, with advantage be more attended to than it has been, by those\nwho take upon them to vindicate the truth of our holy religion: as many,\nwho from inconsideration, or any other cause, are disposed to give up\nthe great fundamentals of Christianity, would be startled by the idea,\nthat on the same principle on which they did this, they must give up the\nhope of finding any rest for the sole of their foot on any ground of\nReligion, and not stop short of unqualified Atheism.\n\nBesides the class of those who professedly reject revelation, there is\nanother, and that also, it is to be feared, an increasing one, which may\nbe called the class of half-unbelievers, who are to be found in various\ndegrees of approximation to a state of absolute infidelity. The system,\nif it deserve the name, of these men, is grossly irrational. Hearing\nmany who assert and many who deny the truth of Christianity, and not\nreflecting seriously enough to consider that it must be either true or\nfalse, they take up a strange sort of middle opinion of its qualified\ntruth. They conceive that there must be something in it, though by no\nmeans to the extent to which it is pushed by orthodox Christians. They\ngrant the reality of future punishment, and even that they themselves\ncannot altogether expect to escape it; yet, \"they trust it will not go\nso hard with them as the churchmen state:\" and, as was formerly hinted,\nthough disbelieving almost every material doctrine which Christianity\ncontains; yet, even in their own minds, they by no means conceive\nthemselves to be inlisted under the banners of infidelity, or to have\nmuch cause for any great apprehension lest Christianity should prove\ntrue.\n\nBut let these men be reminded, that there is no middle way. If they can\nbe prevailed on to look into their Bible, and do not make up their minds\nabsolutely to reject its authority; they must admit that there is no\nground whatever for this vain hope, which they suffer themselves to\nindulge, of escaping but with a slight measure of punishment. Nor let\nthem think their guilt inconsiderable. Is it not grossly criminal to\ntrifle with the long-suffering of God, to despise alike his invitations\nand his threatenings, and the offer of his Spirit of grace, and the\nprecious blood of the Redeemer? Far different is the Scripture estimate;\n\"How shall we escape if we neglect so great salvation?\" \"It shall be\nmore tolerable for Sodom and Gomorrah, in the day of judgment,\" than for\nthem, who voluntarily shut their eyes against that full light, which the\nbounty of Heaven has poured out upon them. These half-unbelievers are\neven more reprehensible than downright sceptics, for remaining in this\nstate of careless uncertainty, without endeavouring to ascertain the\ntruth or falsehood of revelation. The probability which they admit, that\nit may be true, imposes on them an additional and an undeniable\nobligation to inquiry. But both to them and to decided sceptics it must\nbe plainly declared, that they are in these days less excusable than\never, for not looking into the grounds and proofs on which is rested the\ntruth of Christianity; for never before were these proofs so _plainly,\nand at so easy a rate_, offered to the consideration of mankind. Through\nthe bounty of Providence, the more widely spreading poison of infidelity\nhas in our days been met with more numerous and more powerful antidotes.\nOne of these has been already pointed out: and it should be matter of\nfarther gratitude to every real Christian, that in the very place on\nwhich modern infidelity had displayed the standard of victory, a warrior\nin the service of Religion, a man of the most acute discernment and\nprofound research, has been raised up by Providence to quell their\ntriumph[128]. He was soon taken from us; but happily for him and for\nourselves, not till he had announced, that, like the Magi of old, he had\nseen the star of Christ in the East, and had fallen down and worshipped\nhim. Another should be mentioned with honour, who is pursuing the track\nwhich that great man had pointed out[129]. Henceforth let all objectors\nagainst Christianity, on the ground of its being disproved by the\noriental records, be put to silence. The strength of their cause\nconsisted in their ignorance, and in our own, of oriental learning. They\navailed themselves for a while of our being in a state of darkness; but\nthe light of day has at length broken in and exposed to deserved\ncontempt their superficial speculations.\n\nThe infatuation of these unbelievers upon trust would be less striking,\nif they were able altogether to decline Christianity; and were at\nliberty to relinquish their pretensions to its rewards, on condition of\nbeing exempted from its punishments. But that is not the case; they must\nstand the risk of the encounter, and their eternal happiness or misery\nis suspended upon the issue[130]. What must be the emotions of these\nmen, on first opening their eyes in the world of spirits, and being\nconvinced, too late, of the awful reality of their impending ruin? May\nthe mercy and the power of God awaken them from their desperate slumber,\nwhile life is yet spared, and there is yet space for repentance!\n\n\nSECTION IV.\n\n_Advice suggested by the state of the times to true Christians._\n\nTo those, who really deserve the appellation of true Christians, much\nhas been said incidentally in the course of the present work. It has\nbeen maintained, and the proposition will not be disputed by any sound\nor experienced politician, that they are always most important members\nof the community. But we may boldly assert, that there never was a\nperiod wherein, more justly than in the present, this could be affirmed\nof them; whether the situation, in all its circumstances, of our own\ncountry be attentively considered, or the general state of society in\nEurope. Let them on their part seriously weigh the important station\nwhich they fill, and the various duties which it now peculiarly enforces\non them. If we consult the most intelligent accounts of foreign\ncountries, which have been recently published, and compare them with the\nreports of former travellers; we must be convinced, that Religion and\nthe standard of morals are every where declining, abroad even more\nrapidly than in our own country. But still, the progress of irreligion,\nand the decay of morals at home, are such as to alarm every considerate\nmind, and to forebode the worst consequences, unless some remedy can be\napplied to the growing evil. We can depend only upon true _Christians_\nfor effecting, in any degree, this important service. Their system, as\nwas formerly stated, is that of our national church: and in proportion,\ntherefore, as their system prevails, or as it increases in respect and\nestimation, from the manifest good conduct of its followers; in that\nvery proportion the church is strengthened in the foundations, on which\nalone it can be much longer supported, the esteem and attachment of its\nmembers, and of the nation at large. Zeal is required in the cause of\nReligion; they only can feel it. The charge of singularity must be\nincurred; they only will dare to encounter it. Uniformity of conduct,\nand perseverance in exertion, will be requisite; among no others can we\nlook for those qualities.\n\nLet true Christians then, with becoming earnestness, strive in all\nthings to recommend their profession, and to put to silence the vain\nscoffs of ignorant objectors. Let them boldly assert the cause of Christ\nin an age when so many, who bear the name of Christians, are ashamed of\nHim: and let them consider as devolved on Them the important duty of\nsuspending for a while the fall of their country, and, perhaps, of\nperforming a still more extensive service to society at large; not by\nbusy interference in politics, in which it cannot but be confessed there\nis much uncertainty; but rather by that sure and radical benefit of\nrestoring the influence of Religion, and of raising the standard of\nmorality.\n\nLet them be active, useful, generous towards others; manifestly moderate\nand self-denying in themselves. Let them be ashamed of idleness, as\nthey would be of the most acknowledged sin. When Providence blesses them\nwith affluence, let them withdraw from the competition of vanity; and,\nwithout sordidness or absurdity, shew by their modest demeanour, and by\ntheir retiring from display, that, without affecting singularity, they\nare not slaves to fashion; that they consider it as their duty to set an\nexample of moderation and sobriety, and to reserve for nobler and more\ndisinterested purposes, that money, which others selfishly waste in\nparade, and dress, and equipage. Let them evince, in short, a manifest\nmoderation in all temporal things; as becomes those whose affections are\nset on higher objects than any which this world affords, and who\npossess, within their own bosoms, a fund of satisfaction and comfort,\nwhich the world seeks in vanity and dissipation. Let them cultivate a\ncatholic spirit of universal good will, and of amicable fellowship\ntowards all those, of whatever sect or denomination, who, differing from\nthem in non-essentials, agree with them in the grand fundamentals of\nReligion. Let them countenance men of real piety wherever they are\nfound; and encourage in others every attempt to repress the progress of\nvice, and to revive and diffuse the influence of Religion and virtue.\nLet their earnest prayers be constantly offered, that such endeavours\nmay be successful, and that the abused long-suffering of God may still\ncontinue to us the invaluable privilege of vital Christianity.\n\nLet them pray continually for their country in this season of national\ndifficulty. We bear upon us but too plainly the marks of a declining\nempire. Who can say but that the Governor of the universe, who declares\nhimself to be a God who hears the prayers of his servants, may, in\nanswer to their intercessions, for a while avert our ruin, and continue\nto us the fulness of those temporal blessings, which in such abundant\nmeasure we have hitherto enjoyed[131]. Men of the world, indeed, however\nthey may admit the natural operation of natural causes, and may\ntherefore confess the effects of Religion and morality in promoting the\nwell being of the community; may yet, according to their humour, with a\nsmile of complacent pity, or a sneer of supercilious contempt, read of\nthe service which real Christians may render to their country, by\nconciliating the favour and calling down the blessing of Providence. It\nmay appear in their eyes an instance of the same superstitious weakness,\nas that which prompts the terrified inhabitant of Sicily to bring for\nthe image of his tutelar saint, in order to stop the destructive ravages\nof AEtna. We are, however, sure, if we believe the Scripture, that God\nwill be disposed to favour the nation to which his servants belong; and\nthat, in fact, such as They, have often been the unknown and unhonoured\ninstruments of drawing down on their country the blessings of safety and\nprosperity.\n\nBut it would be an instance in myself of that very false shame which I\nhave condemned in others, if I were not boldly to avow my firm\npersuasion, that _to the decline of Religion and morality our national\ndifficulties must both directly and indirectly be chiefly ascribed; and\nthat my only solid hopes for the well-being of my country depend not so\nmuch on her fleets and armies, not so much on the wisdom of her rulers,\nor the spirit of her people, as on the persuasion that she still\ncontains many, who, in a degenerate age, love and obey the Gospel of\nChrist; on the humble trust that the intercession of these may still be\nprevalent, that for the sake of these, Heaven may still look upon us\nwith an eye of favour._\n\nLet the prayers of the Christian reader be also offered up for the\nsuccess of this feeble endeavour in the service of true Religion. God\ncan give effect to the weakest effort; and the writer will feel himself\ntoo much honoured, if by that which he has now been making, but a single\nfellow creature should be awakened from a false security, or a single\nChristian, who deserves the name, be animated to more extensive\nusefulness. He may seem to have assumed to himself a task which he was\nill qualified to execute. He fears he may be reproached with arrogance\nand presumption for taking upon him the office of a teacher. Yet, as he\nformerly suggested, it cannot be denied, that it belongs to his public\nsituation to investigate the state of the national Religion and morals;\nand that it is the part of a real patriot to endeavour to retard their\ndecline, and promote their revival. But if the office, in which he has\nbeen engaged, were less intimately connected with the duties of his\nparticular station, the candid and the liberal mind would not be\nindisposed to pardon him. Let him be allowed to offer in his excuse a\ndesire not only to discharge a duty to his country, but to acquit\nhimself of what he deems a solemn and indispensable obligation to his\nacquaintance and his friends. Let him allege the unaffected solicitude\nwhich he feels for the welfare of his fellow creatures. Let him urge the\nfond wish he gladly would encourage; that, while, in so large a part of\nEurope, a false philosophy having been preferred before the lessons of\nrevelation, Infidelity has lifted up her head without shame, and walked\nabroad boldly and in the face of day; while the practical consequences\nare such as might be expected, and licentiousness and vice prevail\nwithout restraint: here at least there might be a sanctuary, a land of\nReligion and piety, where the blessings of Christianity might be still\nenjoyed, where the name of the Redeemer might still be honoured; where\nmankind might be able to see what is, in truth, the Religion of Jesus,\nand what are its blessed effects; and whence, if the mercy of God should\nso ordain it, the means of religious instruction and consolation might\nbe again extended to surrounding countries and to the world at large.\n\n\nFINIS.\n\n\n\n\nINDEX.\n\n\nA\n\n_Abuse_ of things, unfairness of arguing from it against their use, 53.\n\n_Acceptance_ with God, commonly prevailing notions respecting it, 85-88.\n  --Scripture, and Church of England, doctrine respecting it, 88-92.\n  --practical consequences, of common notions respecting it, 89.\n  --true doctrine vindicated from objection, 93-94.\n\n_Addison_, quoted, 162.\n\n_Affections_, of their admission into Religion, 57, 58.\n  --their admission into Religion reasonable, 59-62.\n  --true test and measure of them in Religion, 62-65.\n  --in Religion, not barely allowable, but highly necessary, 66-69.\n  --our Saviour the just object of them, 69, 70.\n  --objection, that they are impossible towards an invisible Being,\n    discussed, 71-77.\n  --little excited by public misfortunes, and why, 75, 76.\n  --towards our Saviour, special grounds for them, 77, 78.\n  --divine aid promised for exciting them, 79, 80.\n  --our statements respecting them in Religion verified by facts,\n    80, 81.\n  --religious, St. Paul a striking instance of them, 61.\n\n_Ambition_, votaries of, 125, 126.\n\n_Amiable_ tempers, discussion respecting, 178-198.\n  --substituted for Religion, 179, 180.\n  --value of, estimated by the standard of mere reason, 180.\n  --false pretenders to them, 181.\n  --real nature, when not grounded on Religion, 181, 182.\n  --precarious nature, 182-184.\n  --value of, on Christian principles, 186.\n  --life, Christian's most so, 190, 191.\n  --Christians urged to this, 192-196.\n  --its just praise, 197, 198.\n  --apt to deceive us, 198.\n\n_Applause_, desire of, universal, 146, 147.\n\n\nB.\n\n_Babington_, the reverend Matthew, 259.\n\n_Benevolence_, true Christian, its exalted nature, 287, 288.\n\n_Bacon_, Lord, quoted, 229.\n\n\nC.\n\n_Calumny_, considerations which reconcile the Christian to it,\n           169, 170.\n\n_Charity_, true, what, and its marks, 311, 312.\n\n_Christianity_, vital revival of, would invigorate church establishment,\n                294.\n  --vital, alone suited to lower orders, 295, 296.\n  --the common system, falsely so called, 305.\n  --the truest patriotism, 287-292.\n  --of the world, its base nature, 324.\n  --not a gloomy service, 326-332.\n  --relaxations compatible with, 327, 328.\n  --its solid texture, 332.\n  --general, what so called, 334, 335.\n  --true, requires incessant watchfulness and care, 336.\n  --state in which it finds us, 30-33.\n  --its present critical circumstances, 265-272.\n  --reduced to a system of ethics, proofs of this, 273, 277, 278.\n  --causes, which have tended to produce neglect of her peculiar\n    doctrines, 269, 270, 274-276.\n  --peculiar doctrines of, taught by the oldest divines and highest\n    dignitaries of the English church, 273, 274.\n  --peculiar doctrines gradually fallen into neglect, 276-278.\n  --sad symptoms of its low state among us, 278-280.\n  --objection, that our system of it too strict, stated and answered,\n    280-283.\n  --vital, its happy influence on temporal well-being of communities,\n    283-285.\n  --not hostile to patriotism, 285-287.\n  --from its essential nature, peculiarly adapted to well-being of\n    communities, 290-292.\n  --vital, can alone produce these effects, 293.\n  --excellence of it, in some particulars not commonly noticed, 252-259.\n  --general state of, in England, 262.\n  --its tendency to promote the well-being of political communities,\n    262-288, 292, 293.\n  --has raised the general standard of practice, 264, 265.\n  --sickens in prosperity and flourishes under persecution, 266, 267.\n  --peculiarities of, naturally slide into disuse, 269.\n\n_Christians_, true, duties especially incumbent on them in these times,\n              350-353.\n  --should pray for their country, 351.\n  --their prayers intreated for the success of this work, 353.\n  --ready made, who esteemed such, 318.\n  --real, how different from nominal, 214, 215.\n  --life, illustrated by figure of a traveller, 217-219.\n\n_Commons_, House of, proves inordinate love of worldly glory, 159.\n\n_Consistency_ between Christianity's leading doctrines and practical\n              precepts, 231-252, 253.\n  --between Christianity's leading doctrines amongst each other, 253.\n  --between Christianity's practical precepts amongst each other,\n    253-257.\n\n_Contact_, necessary to produce any interest in our affections,\n           73-78, 81.\n\n_Corruption_ of human nature, common notions of it, 14-16.\n  --of human nature, Scripture account of it, 16, 26, 27.\n  --of human nature, arguments suggested in proof of it, 16-26.\n  --of Heathen world, and striking instance of it, 18, 19.\n  --of savage life, 19, 20.\n  --proof of it, furnished by the state of the Christian world, 20-24.\n  --by the experience of the true Christian, 24, 25.\n  --human, its general effects, when suffered to operate without\n    restraint, 25, 26.\n  --human, firm grounds on which it rests, 35.\n  --human, practical uses of the doctrine, 36.\n\n_Cowper's Task_, recommended, 234-352.\n  --quoted, 251.\n\n\nD.\n\n_Defective_, conceptions generally prevailing concerning importance of\n             Christianity, 1-5.\n  --conceptions concerning human corruption, 15, 16.\n  --conceptions concerning the evil spirit, 28.\n  --conceptions concerning the doctrines, which respect our Saviour and\n    the Holy Spirit, 70, 71, 45, 46, 48, 49, 50.\n  --conceptions concerning the means of acceptance with God, 84-91.\n  --conceptions prevailing concerning practical Christianity, 102-104,\n    117-205.\n  --conceptions of guilt and evil of sin, 206-210.\n  --fear of God, 210.\n  --sense of the difficulty of getting to heaven, 214, 215.\n  --love of God in nominal Christians, 219-221.\n  --love of God, proofs of it in nominal Christians, 221-224.\n  --conceptions general, concerning peculiar doctrines of Christianity,\n    231.\n  --conceptions of peculiarities of Christianity, practical mischiefs\n    from them, 232.\n\n_Depths_, of the things of God; and our proneness to plunge into them,\n          41-43.\n\n_Devotedness_ to God, duty of it, 107-110, 113, 116, 118.\n\n_Dissipated_ and indolent, class of, 121, 122.\n\n_Dissipation_, seems to have prevailed in the antediluvian world, 213.\n\n_Doddridge's_ Sermons on Regeneration, referred to, note, 83.\n\n_Duelling_, its guilt, &c. 159-161.\n\n\nE.\n\n_Error_, innocence of, considered, 10-12.\n\n_Establishment_, religious, in England, how circumstanced, 267.\n\n_Estimation_, desire of, universal, 146, 147.\n  -- common language concerning it, the effects of the love of it, and\n     the nature of the passion, 148-150.\n  -- commendations of it questioned, 151.\n  -- essential defects of inordinate love of it, explained, 152, 153.\n  -- love of, Scripture lessons concerning, 152-156.\n  -- value of, analogous to riches, 156.\n  -- love of, common notions respecting it, 157, 158.\n  -- proofs of our statements respecting it from House of Commons, 159.\n  -- proofs of our statements respecting it from duelling, 159-161.\n  -- real nature of inordinate love of it, 162, 163.\n  -- true Christian's conduct respecting love of it, 164-173.\n  -- true modes of guarding against excessive love of it, 171, 172.\n  -- advice to the true Christian respecting love of it, 174-178.\n  -- love of, best moderated by humility and charity, 176.\n  -- true Christian's temper respecting it, 177.\n\n_Evil_ spirit, the existence and agency not contrary to reason, 28, 29.\n\n_External_ actions substituted for habits of mind, 134, 135.\n\n\nF.\n\n_Faith_, Christian's life, a life of, 137, 138.\n\n_Families_, two, the righteous and the wicked, 212.\n\n_Ferguson_, the historian, 290.\n\n_Fuller's_ Calvinism and Socinianism compared, 344.\n\n_Fundamental_ practical distinction between systems of nominal and real\n              Christians, 237, 250, 251.\n\n\nG.\n\n_General_ tone of morals, Christianity has raised it, 104.\n  --established by consent in every country, 263, 264.\n\n_Geneva_, the effect of theatres, 223.\n\n_Gloomy_ service, false charge that we make Christianity such, 327.\n\n_Glory_, true and false, what properly so called, 153.\n  --Mistakes concerning it, 153.\n\n_Good hearted_ young men, term misapplied, 310.\n\n_Good hearted_ young men, the title disproved, 315.\n\n_Gratitude_, true signs of, 49.\n\n\nH.\n\n_Habits_, of mind forgotten in Religion, 134-146.\n\n_Heavenly mindedness_, best promoted by being much conversant with\n                       peculiar doctrines of Christianity, 250.\n\n_Holy Spirit_, Scripture doctrine concerning, 44, 82, 83.\n  --popular notions concerning, 50-53.\n\n_Honour_, false notions respecting it, 162, 163.\n\n_Horne_, Dr. quoted, 61.\n\n_Humility_, best enforced by peculiar doctrines of Christianity,\n            244, 245.\n  --the ground of Christian graces, 146.\n  --excellent practical effects of, 176.\n\n\nI.\n\n_Ignorance_ of Christianity, common, 5, 6.\n  --criminal, 6, 7.\n\n_Importance_ of Christianity, inadequate conceptions generally\n                              entertained of it, 1-13.\n  --of Christianity, proofs of the inadequate ideas generally\n                     entertained of it, 2-5.\n  --of Christianity, ideas of it given by the Holy Scriptures, 8-10.\n  --of Christianity, best enforced by peculiar doctrines of\n                     Christianity, 240.\n\n_Inconsistency_ of the world's practical system, 255, 256.\n\n_Indifference_ about Christianity generally prevalent, 9.\n  --general towards our Saviour, proofs of, 46-48.\n\n_Infidelity_, common progress of it, 338-342.\n  --a disease of the heart more than of the understanding, 342.\n\n_Innocent_ young women, term how misapplied, 310.\n  --young women, the title disproved, 315.\n\n_Intellectual_ attainments, rated below moral by Christianity, 257-260.\n  --low degree of excellence within our reach, 258.\n\n\nJ.\n\n_Jones_, Sir William, a champion for Christianity, 348.\n\n\nK.\n\n_Kenyon_, Lord Chief Justice, commendations of, 302.\n\n\nL.\n\n_Language_, common, concerning the importance of Christianity, 5.\n  --concerning human corruption, 15.\n  --concerning affections towards our Saviour, and Holy Spirit's\n    operations, 51, 52.\n  --concerning terms of acceptance with God, 85-87.\n  --concerning mode of relaxing the strictness of Christian precept,\n    132, 133.\n  --concerning human judicatures, 133.\n  --concerning amiable tempers and useful lives, 179.\n  --common to people desirous of repenting, 235.\n\n_Learning_, votaries of, 127.\n\n_Life_, Christian, illustrated under figure of a traveller, 217-219.\n  --Christian's, a life of faith, 137-140.\n\n_Liturgy_, bad effects to be feared from its disuse, 297.\n\n_Lives_, several mentioned, 336.\n\n_Love_, true signs of it, 46, 47.\n  --of God, its essential characters, 110.\n  --of Christ, justly to be expected of us, 69, 70, 77, 78, 107, 108.\n  --means of exciting it, 99, 100.\n  --of God, defective in nominal Christians, 219, 220.\n  --of God, proofs of its being defective, 220-224.\n  --of fellow-creatures, nominal Christians defective in, 225.\n  --of fellow-creatures, true marks of, 226-229.\n  --of God, best enforced by Christianity's peculiarities, 242.\n  --Christians to cultivate this grace above all others, 324.\n  --its excellent effects in the true Christian, 325.\n  --of fellow-creatures best enforced by peculiar doctrines, 243, 244.\n\n_Low_ standard of practice generally prevailing, 102, 103, 117-135.\n\n_Lower_ classes, not unfit that true doctrine of acceptance should be\n                 stated to them, 93, 94.\n\n\nM.\n\n_McLaurin_, his essays and sermons referred to, 83, 97.\n\n_Maurice_, Mr. a defender of Christianity, 348.\n\n_Maxims_, which prove human corruption, 21.\n\n_Medium_, religious, almost lost, 130.\n\n_Milton_, quoted, 43.\n\n_Moral_, attainments rated above intellectual, by Christianity, 257.\n  --attainments, how much more we can excel in them than in\n                 intellectual ones, 259.\n\n_Moravians_, commendation of, 56.\n\n\nN.\n\n_Natural_ condition of man without Christianity, 31-33.\n\n_Nature_, essential, of true practical Christianity, 129.\n\n_Necessity_, excuse on the plea of, stated, and answered, 36-42.\n  --opponent on the ground of, how best opposed, 37, 38.\n\n_Nominal_ and real Christian, distinction between them most important,\n                              306.\n\n_Novels_, prove how peculiarities of Christianity have fallen into\n          neglect, 277, 278.\n\n\nO.\n\n_Objections_ against the religious affections towards Christ, and\n             against the operations of the Holy Spirit, 50-53.\n  --against human accountableness, discussed, 36-42.\n  --against the religious affections towards Christ, and against the\n    operations of the Holy Spirit, discussed, 53-83.\n\n_Outgrowing_ vices mistaken for forsaking them, 308, 318.\n\n_Owen_, Dr. referred to, 275.\n\n\nP.\n\n_Paley_, Mr. his defence of Christianity noticed, 260, 281.\n\n_Partiality_ in the religious views of nominal Christians, 119-121.\n\n_Particular_, Christians must not fear to be so when required by duty,\n              167.\n\n_Pascal's_ thoughts referred to, 245.\n  --thoughts recommended, 348.\n\n_Peculiar_, doctrines, use, in promoting humility, 244, 245.\n  --in promoting moderation in earthly pursuits, 246.\n  --in promoting cheerfulness in suffering, 247.\n  --in promoting confidence in danger, and patience in suffering,\n    248, 249.\n  --in promoting heavenly mindedness, 250.\n  --doctrines, demand our utmost attention, 94-97.\n  --doctrines, use of, 239.\n  --doctrines, use of, in enforcing importance of Christianity, 240.\n  --doctrines, use of, in enforcing entire surrender to God, 240.\n  --doctrines, use of, in enforcing guilt of sin, and dread of\n    punishment, 241.\n  --in promoting love of God, 241, 242.\n  --in promoting love of fellow-creatures, 243, 244.\n\n_Philosophy_, epicurism and stoicism, 59.\n\n_Pitt_, Mr. slander respecting him refuted--Note 272.\n\n_Pleasure_, the true Christian finds in Religion, 139, 140.\n\n_Pleasures_ of true Religion, 325-332.\n\n_Policy_, mistaken, of compromise with immorality, 301.\n\n_Polished_ state of society no security against progress of immorality,\n           298, 299.\n\n_Political_, good effects from the prevalence of Christianity, as above\n             described, 283-295.\n  --good effects from revival of vital Christianity, 296.\n  --bad effects from its farther decline, 297, 298.\n  --happiness of a Christian nation, 283-287.\n\n_Pomp_ and parade, votaries of, 124.\n\n_Poor_ the, more favourably circumstanced as to Religion, 93, 292.\n\n_Pope_, the Poet, referred to, 246.\n\n_Popular_ notions concerning our Saviour and the Holy Spirit, 46-48.\n\n_Practical_ hints, on importance of Christianity, 13.\n  --on human corruption, 35.\n  --on mode of dealing with a certain description of infidels, 37, 38.\n  --on the means of exciting our affections towards our Saviour,\n    99, 100.\n  --respecting love of estimation, 174-178.\n  --respecting amiable tempers and useful lives, 192.\n  --to naturally sweet tempered, 193.\n  --to naturally rough and austere, 194-199.\n  --to true Christian, when engaged in hurry of worldly affairs,\n    199-204.\n  --to persons desirous of repenting, 235.\n  --respecting uses of peculiar doctrines of Christianity, 240-251.\n  --for revival of Religion, 300-304.\n  --to various descriptions, 305-318.\n  --to such as, having been hitherto careless, wish to become true\n    Christians, 318-332.\n  --to some who profess their full assent to fundamental doctrines\n    of Christianity, 333-336.\n  --to Sceptics and Unitarians, 337-345.\n  --to half-unbelievers, 346-348.\n  --to true Christians, from state of times, 349-354.\n  --Christianity, chapter on, 100-251.\n  --prevailing low views of it, 102-104.\n  --Christianity, its real strictness, 105, 106.\n  --its true nature, 107-110.\n  --charged on all without exception in its full strictness, 111-115.\n  --mischiefs of neglect of peculiarities of Christianity, 232.\n  --distinction, fundamental, between systems of nominal and real\n    Christians, 231-234.\n  --precepts of Christianity, most excellent, 260.\n  --use of peculiar doctrines of Christianity, 238.\n\n_Prevailing_, low views of practical Christianity, proofs of them, 104.\n  --inadequate sense of peculiar doctrines of Christians, 231, &c.\n\n_Probation_, notion of, disproves prevailing system of Religion, 317.\n\n_Proof_ of Christianity's divine origin, 260-262.\n\n_Puritans_, many of their writings commended, 275.\n\n\nR.\n\n_Religion_, practical hints for its revival, 300-305.\n  -- the only true support in trouble and peril, 332.\n\n_Repentance_, advice for such as are disposed to, 318-324.\n\n_Reputation_, true Christian's conduct respecting it, 164-178.\n  -- true Christian preserves, without over-valuing it, 167-170.\n\n_Richardson_, mentioned, 278.\n\n_Robertson_, Dr. censured, 279.\n\n_Rousseau_, school of, 204, 205.\n\n\nS.\n\n_Scepticism_, natural history of it, 338-340.\n\n_Sceptics_ and Unitarians, advantage they have in attacking\n                           Christianity, 344, 345.\n\n_Scripture_ doctrine, importance of, to Christianity, 8-10.\n  -- doctrine, concerning human corruption, 14-27.\n  -- doctrine, concerning Christ and the Holy Spirit, 43, 44.\n\n_Self-deception_, frequent sources of, 306-318.\n  -- another common kind, 333-335.\n\n_Self-examination_, helps in, 306.\n\n_Selfishness_ of common practical Religion, 121-127.\n  -- the disease of political societies, 288.\n  -- peculiarly counteracted by Christianity, 291, 292.\n\n_Sensibility_, exquisite, how little truly valuable, and how different\n               from true practical benevolence, 204, 205.\n\n_Sensualists_ class of, 123.\n\n_Sin_, how spoken of in Scripture, 211.\n  -- defective conceptions of, 207.\n\n_Sincerity_, false notion of it, 10-12.\n  -- true what, 13.\n\n_Sins_, no little ones, 210, 211.\n  -- little, what accounted such, 208.\n\n_Smith_, Dr. _Adam_, 76. 188, 189. 279.\n\n_Soame Jenyns_, his View of the Internal Evidence of Christianity\n                referred to, 6. 281.\n\n_Sophistry_, with which Religion is explained away, 133.\n\n_Stage_ the, proof from its being frequented by nominal Christians of\n             their defective love of God, 221-224. 230, 231.\n  -- proof from, illustrated by political analogy, 223.\n\n_Statutes_, Religion made a set of, 131, 132.\n\n_Sterne_ strongly censured, 206.\n\n_Strictness_ of true practical Christianity, 105, 106.\n  -- of our system, objected to, as not suited to the state of the\n     world, 280, 281.\n  -- the charge refuted, 281, 282.\n\n_Sunday_, hints for its employment, 141, 142.\n  -- common modes of unhallowing it, 143-145.\n\n_Supreme_ regard to be set on God, 60. 112-129.\n\n_Swift's_ Tale of a Tub, quoted, 132, 133.\n\n\nT.\n\n_Taste_, votaries of, 127.\n\n_Tempers_, Christian, not cultivated, 136-146.\n  -- respecting human estimation, 165-168.\n  -- respecting calumny and disgrace, 170.\n  -- when too much immersed in worldly business, 201-204.\n\n_Theatres_, Parisian, 223.\n\n_Theatrical_ entertainments prove defective love of God, 222.\n\n_Theatrical_ entertainments prove defective love of our neighbour,\n             230, 231.\n  -- entertainments, illustrated by political analogy, 223.\n\n\nU.\n\n_Unbelievers, half_; a class of them, 346.\n\n_Uncharitableness_, what falsely so called, 312.\n\n_Unitarianism_ often results from same causes as absolute scepticism,\n               343.\n\n_Useful_ lives, discussion concerning, 178.\n  -- substituted for Religion, 179.\n  -- value of, estimated by standard of mere reason, 185.\n  -- real worth of, on Christian principles, 186-188.\n  -- life, the Christian's life the most so, 191.\n  -- Christians urged to, 192.\n  -- its just praise given to, 197.\n  -- apt to mislead us, 198.\n\n\nV.\n\n_Vice_, some one always excused, 308-310.\n\n_Vices_, outgrowing or changing them, mistaken for forsaking all sin,\n         308-310.\n\n_Vulgarity_ in Religion, as to language, to be expected from vulgar\n            men, 56.\n\n\nW.\n\n_Wealth_, votaries of, 125, 126.\n\n_Women_, more disposed than men to Religion, and uses to be made of\n         this, 313.\n  -- exalted office assigned to them, 314.\n\n_Witherspoon_, 275.\n\n\nY.\n\n_Youth_, simplicity of, mistaken for Religion, 313.\n\n\n\n\nFOOTNOTES\n\n\n[Footnote 1: It is almost superfluous to name Mr. SOAME JENYNS.]\n\n[Footnote 2: Exempla duo, quae pravitatis humanae vim animo meo luculenter\nexhibent, non proferre non possum. Alterum decens ille Virgilius,\nalterum Cicero, probus idem verique studiosus, suppeditat. Virgilius,\ninnocuam certe pastorum vitam depicturus, ita incipit.\n\n    \"Formosum pastor Corydon ardebat Alexim.\"\n\nCicero in libro de Officiis primo, ubi de actionibus prout inter se apte\n& convenientes sint, loci, temporis, & agentis ratione habita, disserit,\nargumentum sic illustrat: \"Turpe est enim, valdeque vitiosum, in re\nsevera, convivio dignum, aut delicatum aliquem inferre sermonem. Bene\nPericles, quum haberet collegam in praetura Sophoclem poetam, hique de\ncommuni officio convenissent, & casu formosus puer praeteriret,\ndixissetque Sophocles, O pueram pulchrum Pericle! At enim, inquit\nPericles, praetorem Sophoclem decet non solum manus, sed etiam oculus\nabstinentes habere. Atqui hoc idem Sophocles, si in athletarum\nprobatione dixisset, _justa reprehensione caruisset, tanta vis est, &\nloci & temporis_.\"\n\nQuomodo sese res habuisse necesse est, cum vir antiquorum\nprestantissimis adscribendus, philosophiam, immo mores & officia\ntractans, talia doceret! Qualem sibi ipse virtutis normam proposuerat,\nsatis liquet. Vide inter alia, _justa reprehensione_, &c. &c; & _tanta\nvis est_, &c. &c.]\n\n[Footnote 3: Robertson, Vol. II. p. 130.]\n\n[Footnote 4: Robertson, Book IV. Sect. 2. Head, Condition of Women,\nvol. ii. 8vo. 90, 91.]\n\n[Footnote 5: Job xv. 14.]\n\n[Footnote 6: Job xv. 16.]\n\n[Footnote 7: Psalm xiv. 2, 3.]\n\n[Footnote 8: Prov. xx. 9.]\n\n[Footnote 9: Psalm cxxxix. 3.]\n\n[Footnote 10: I Chron. xxviii. 9.]\n\n[Footnote 11: Prov. i. 24, 25, 26, 27, 28, 29.]\n\n[Footnote 12: Vide Butler's Analogy.]\n\n[Footnote 13: Heb. x. 27.]\n\n[Footnote 14: Philippians, ii. 12.]\n\n[Footnote 15: John, v. 29.]\n\n[Footnote 16: James, i. 13.]\n\n[Footnote 17: 2 Peter, iii. 9.]\n\n[Footnote 18: Ezek. xviii. 23.]\n\n[Footnote 19: Ezek. xviii. 32.]\n\n[Footnote 20: Psalm cxlvii. 5.]\n\n[Footnote 21: Rom. xi. 33.]\n\n[Footnote 22: Psalm xcvii. 2.]\n\n[Footnote 23: Deut. xxix. 29.]\n\n[Footnote 24: Matt. xi. 28]\n\n[Footnote 25: This was the motto on their banner.]\n\n[Footnote 26: Title of Attila king of the Huns, whose desolating ravages\nare well known.]\n\n[Footnote 27: Vide the testimony of West India merchants to the\nMoravians, in the Report of the Privy Council on the Slave Trade.]\n\n[Footnote 28: Rom. xii. 1.]\n\n[Footnote 29: Dr. HORNE.]\n\n[Footnote 30: 2 Cor. viii. 12.]\n\n[Footnote 31: Isaiah, liii. 2.]\n\n[Footnote 32: Philip. ii. 6, 7, 8.]\n\n[Footnote 33: Luke, ii. 10, 11.]\n\n[Footnote 34: Col. i. 12, 13.]\n\n[Footnote 35: Ephes. i. 18.]\n\n[Footnote 36: Col. i. 27.]\n\n[Footnote 37: Heb. xiii. 8.]\n\n[Footnote 38: 1 John, iv. 20.]\n\n[Footnote 39: Dr. ADAM SMITH. Vide Theory of Moral Sentiments.]\n\n[Footnote 40: 1 Pet. i. 8.]\n\n[Footnote 41: Heb. iv. 15.]\n\n[Footnote 42: Isaiah, xl. 11.]\n\n[Footnote 43: Isaiah, xlix. 10.]\n\n[Footnote 44: The word Comfortless is rendered in the margin Orphans.]\n\n[Footnote 45: John, xiv. 18.]\n\n[Footnote 46: 1 Cor. xiii. 12.]\n\n[Footnote 47: Eph. ii. 1. 5.]\n\n[Footnote 48: Col. i. 13.]\n\n[Footnote 49: Ephes. ii. 10.]\n\n[Footnote 50: 2 Cor. vi. 16.]\n\n[Footnote 51: Col. iii. 9, 10.]\n\n[Footnote 52: Ephes. ii. 22.]\n\n[Footnote 53: Vide DR. DODDRIDGE's eight Sermons on Regeneration, a most\nvaluable compilation; and McLAURIN's Essay on Divine Grace.]\n\n[Footnote 54: Rom. iv. 5.]\n\n[Footnote 55: Ibid. v. 6-8.]\n\n[Footnote 56: The Writer trusts he cannot be misunderstood to mean that\nany, continuing sinners and ungodly, can, by believing, be accepted or\nfinally saved. The following chapter, particularly the latter part of\nit, (Section vi.) would abundantly vindicate him from any such\nmisconstruction. Meanwhile, he will only remark, that true faith (in\nwhich repentance is considered as involved) is in Scripture regarded as\n_the radical principle of holiness_. If the root exist, the proper\nfruits will be brought forth. An attention to this consideration would\nhave easily explained and reconciled those passages of St. Paul's and\nSt. James's Epistles, which have furnished so much matter of argument\nand criticism. St. James, it may be observed, all along speaks of a man,\nnot who _has_ faith, but who _says_ that he has faith.\nVide James ii. 14. &c. &c.]\n\n[Footnote 57: Vide Note Ch. iv. Sect. vi.]\n\n[Footnote 58: Gal. vi. 14.]\n\n[Footnote 59: I Cor. i. 30.]\n\n[Footnote 60: Rev. i. 5.]\n\n[Footnote 61: John, vi. 29.]\n\n[Footnote 62: 1 John, iii. 23.]\n\n[Footnote 63: Nec Deus intersit, &c.]\n\n[Footnote 64: Vide Heb. ii. 1, &c.]\n\n[Footnote 65: Any one who wishes to investigate this subject will do\nwell to study attentively McLAURIN's Essay on Prejudices against the\nGospel.--It may not be amiss here to direct the reader's attention to a\nfew leading arguments, many of them those of the work just recommended.\nLet him maturely estimate the force of those terms, whereby the Apostle\nin the following passages designates and characterizes the whole of the\nChristian system. \"We preach Christ crucified\"--\"We determined to know\nnothing among you, save Jesus Christ, and him crucified.\" The value of\nthis argument will be acknowledged by all who consider, that a system is\nnever designated by an immaterial or an inferior part of it, but by that\nwhich constitutes its prime consideration and essential distinction. The\nconclusion suggested by this remark is confirmed by the Lord's Supper\nbeing the rite by which our Saviour himself commanded his Disciples to\nkeep him in remembrance; and indeed a similar lesson is taught by the\nSacrament of Baptism, which shadows out our souls being washed and\npurified by the blood of Christ. Observe next the frequency with which\nour Saviour's death and sufferings are introduced, and how often they\nare urged as practical motives.\n\n\"The minds of the Apostles seem full of this subject. Every thing put\nthem in mind of it; they did not allow themselves to have it long out of\ntheir view, nor did any other branch of spiritual instruction make them\nlose sight of it.\" Consider next that part of the Epistle to the Romans,\nwherein St. Paul speaks of some who went about to establish their own\nrighteousness, and had not submitted themselves to the righteousness of\nGod. May not this charge be in some degree urged, and even more strongly\nthan in the case of the Jews, against those who satisfy themselves with\nvague, general, occasional thoughts of our Saviour's mediation; and the\nsource of whose habitual complacency, as we explained above, is rather\ntheir being tolerably well satisfied with their own characters and\nconduct? Yet St. Paul declares concerning those of whom he speaks, as\nconcerning persons whose sad situation could not be too much lamented,\nthat he had great heaviness and continual sorrow in his heart, adding\nstill more emphatical expressions of deep and bitter regret.\n\nLet the Epistle to the Galatians be also carefully examined and\nconsidered; and let it be fairly asked, what was the particular in which\nthe Judaizing Christians were defective, and the want of which is spoken\nof in such strong terms as these; that it frustrates the grace of God,\nand must debar from all the benefits of the death of Jesus? The\nJudaizing converts were not immoral. They seem to have admitted the\nchief tenets concerning our Saviour. But they appear to have been\ndisposed to trust (_not wholly, be it observed also, but only in part_)\nfor their acceptance with God, to the Mosaic institutions, instead of\nreposing wholly on the merits of Christ. Here let it be remembered, that\nwhen a compliance with these institutions was not regarded as conveying\nthis inference, the Apostle shewed by his own conduct, that he did not\ndeem it criminal; whence, no less than from the words of the Epistle, it\nis clear that the offence of the Judaizing Christians whom he condemned,\nwas what we have stated; not their obstinately continuing to adhere to a\ndispensation the ceremonial of which Christianity had abrogated, or\ntheir trusting to the sacrifices of the Levitical Law, which were in\ntheir own nature inefficacious for the blotting out of sin.--\nVide Heb. vii. viii. ix. x.]\n\n[Footnote 66: Rev. v. 12.]\n\n[Footnote 67: ib. 13.]\n\n[Footnote 68: 2 Cor. xiii. 14.]\n\n[Footnote 69: 1 John, iii. 17.--Rom. xvi. 18.--Compared with\nPhilippians, iii. 19.]\n\n[Footnote 70: 2 Tim. iii. 4.]\n\n[Footnote 71: Matt. x. 37.]\n\n[Footnote 72: Jerem. ix. 23.]\n\n[Footnote 73: It will be remembered by the reader, that it is not the\nobject of this work to animadvert on the vices, defects, and erroneous\nopinions of the times, except so far as they are received into the\nprevailing religious system, or are tolerated by it, and are not thought\nsufficient to prevent a man from being esteemed on the whole a very\ntolerable Christian.]\n\n[Footnote 74: Vide Tale of a Tub.]\n\n[Footnote 75: Vide Tale of a Tub.]\n\n[Footnote 76: Isaiah, ii. 11.]\n\n[Footnote 77: Vide Hey's Tract, Rousseau's Eloisa, and many periodical\nEssays and Sermons.]\n\n[Footnote 78: Vide \"Whosoever looketh on a woman to lust after her, hath\ncommitted adultery with her, &c.\" Matt. v. 28.]\n\n[Footnote 79: The writer cannot omit this opportunity of declaring, that\nhe should long ago have brought this subject before the notice of\nParliament, but for a perfect conviction that he should probably thereby\nonly give encouragement to a system he wishes to see at an end. The\npractice has been at different periods nearly stopped by positive laws,\nin various nations on the Continent; and there can be little doubt of\nthe efficacy of what has been more than once suggested--a Court of\nHonour; to take cognizance of such offences as would naturally fall\nwithin its province. The effects of this establishment would doubtless\nrequire to be enforced by legislative provisions, directly punishing the\npractice; and by discouraging at court, and in the military and naval\nsituations, all who should directly or indirectly be guilty of it.]\n\n[Footnote 80: Vide, in particular a paper in the Guardian, by ADDISON,\non Honour, Vol. ii.]\n\n[Footnote 81: Vide SMITH'S Theory of Moral Sentiments.]\n\n[Footnote 82: The writer hopes that the work to which he is referring is\nso well known, that he needs scarcely name Mrs. H. More.]\n\n[Footnote 83: See SMITH'S Theory of Moral Sentiments.]\n\n[Footnote 84: While all are worthy of blame, who, to qualities like\nthese, have assigned a more exalted place than to religious and moral\nprinciple; there is one writer who, eminently culpable in this respect,\ndeserves, on another account, still severer reprehension. Really\npossessed of powers to explore and touch the finest strings of the human\nheart, and bound by his sacred profession to devote those powers to the\nservice of religion and virtue, he every where discovers a studious\nsolicitude to excite indecent ideas. We turn away our eyes with disgust\nfrom open immodesty: but even this is less mischievous than that more\nmeasured style, which excites impure images, without shocking us by the\ngrossnesses of the language. Never was delicate sensibility proved to be\nmore distinct from plain practical benevolence, than in the writings of\nthe author to whom I allude. Instead of employing his talents for the\nbenefit of his fellow-creatures, they were applied to the pernicious\npurposes of corrupting the national taste, and of lowering the standard\nof manners and morals. The tendency of his writings is to vitiate that\npurity of mind, intended by Providence as the companion and preservative\nof youthful virtue; and to produce, if the expression may be permitted,\n_a morbid sensibility in the perception of indecency_. An imagination\nexercised in this discipline is never _clean_, but seeks for and\ndiscovers something indelicate in the most common phrases and actions of\nordinary life. If the general style of writing and conversation were to\nbe formed on that model, to which Sterne used his utmost endeavours to\nconciliate the minds of men, there is no estimating the effects which\nwould soon be produced on the manners and morals of the age.]\n\n[Footnote 85: Vide SMITH on the Wealth of Nations, Vol. iii.]\n\n[Footnote 86: Vide the Grammarians and Dialecticians on the Diminutives\nof the Italian and other languages.]\n\n[Footnote 87: Many more might be added, such as a good fellow, a good\ncompanion, a libertine, a little free, a little loose in talk, wild,\ngay, jovial, being no man's enemy but his own, &c. &c. &c. &c; above\nall, _having a good heart_.]\n\n[Footnote 88: Gal. v. 19-21. Col. iii. 5-9.]\n\n[Footnote 89: Job, xxviii. 28. Psalm, cxi. 10. Prov. i. 7.--ix. 10.]\n\n[Footnote 90: 2 Peter, iii. 10, 11.]\n\n[Footnote 91: Col. i. 13.]\n\n[Footnote 92: It is almost unnecessary to remark, that the word is to be\nunderstood in a large sense, as including the Opera, &c.]\n\n[Footnote 93: Geneva--It is worthy of remark, that the play houses have\nmultiplied extremely in Paris since the revolution; and that last winter\nthere were twenty open every night, and all crowded. It should not be\nleft unobserved, and it is seriously submitted to the consideration of\nthose who regard the stage as a school of morals, that the pieces which\nwere best composed, best acted, and most warmly and generally applauded,\nwere such as abounded in touches of delicate sensibility. The people of\nParis have never been imagined to be more susceptible, than the\ngenerality of mankind, of these emotions, and this is not the particular\nperiod when the Parisians have been commonly conceived most under their\ninfluence. Vide Journal d'un Voyageur Neutre. The author of the work\nexpresses himself as astonished by the phaenomenon, and as unable to\naccount for it.]\n\n[Footnote 94: The author is almost afraid of using the terms, lest they\nshould convey an impression of party feelings, of which he wishes this\nbook to exhibit no traces; but he here means by Democrats and Jacobins,\nnot persons on whom party violence fastens the epithet, but persons who\nare really and avowedly such.]\n\n[Footnote 95: LORD BACON.]\n\n[Footnote 96: If any one would read a description of this process,\nenlivened and enforced by the powers of the most exquisite poetry, let\nhim peruse the middle and latter part of the fifth Book of COWPER'S\nTask. My warm attachment to the exquisitely natural compositions of this\ntruly Christian poet may perhaps bias my judgment; but the part of the\nwork to which I refer appears to me scarcely surpassed by any thing in\nour language. The honourable epithet of _Christian_ may justly be\nassigned to a poet, whose writings, while they fascinate the reader by\ntheir manifestly coming from the heart, breathe throughout the spirit of\nthat character of Christianity, with which she was announced to the\nworld; \"Glory to God, peace on earth, good will towards men.\"]\n\n[Footnote 97: Here again let it be remarked, that faith, where genuine,\nalways supposes repentance, abhorrence of sin, &c.]\n\n[Footnote 98: Heb. xii. 1, 2.]\n\n[Footnote 99: It has been well remarked that the word used, where it is\nsaid, that God \"was PLEASED to bruise\" and put to grief his only Son for\nus, is the same word as that wherein it was declared by a voice from\nHeaven, \"This is my beloved Son, in whom I am well pleased.\"]\n\n[Footnote 100: Vide Chap. iii. Where these were shewn to be the\nelementary principles of the passion of love.]\n\n[Footnote 101: Rom. v. 9. 10.]\n\n[Footnote 102: John xiii. 13-17. If I then, your Lord and Master, have\nwashed your feet; ye also ought to wash one another's feet, &c.]\n\n[Footnote 103: Vide Pascal's Thoughts on Religion--A book abounding in\nthe deepest views of practical Christianity.]\n\n[Footnote 104: Pope.]\n\n[Footnote 105: The _Hell_, so called, be it observed, not by way of\nreproach, but familiarity, by those who frequent it.]\n\n[Footnote 106: Eph. ii.]\n\n[Footnote 107: The Rev. Matthew Babington of Temple Rothley, in\nLeicestershire, who died lately at Lisbon.]\n\n[Footnote 108: The author must acknowledge himself indebted to Dr. OWEN\nfor this illustration.]\n\n[Footnote 109: The author here alludes to what happened within his own\nknowledge; and he has been assured by others, on whose testimony he can\nrely, of several similar instances. But to prevent misconstruction as to\nthe incident which mainly gives rise to the remark, he thinks it\nnecessary to declare, that the account, which appeared in some of the\nnews-papers, of an entertainment having been given by Mr. Pitt on the\nFast Day, is untrue; and he is glad of the opportunity, which the\nmention of this subject affords him, of contradicting a statement which\nhe can positively affirm to have been false. This is one of the many\ninstances which should enforce on the readers of news-papers, the _duty_\nof not _hastily_ giving credit to reports to the disadvantage of _any_\nman, of _any_ party. A person in a public station must often acquiesce\nunder the grossest calumnies; unless he will undertake the vain and\nendless task of contradicting all the falsehoods which prejudice may\nconceive, and malignity propagate against him.--The writer may perhaps\nexpress himself with the more feeling on this subject; because he has\noften been, and, indeed, at this very moment is, in the circumstances\nwhich he has stated.]\n\n[Footnote 110: I must beg leave to class among the brightest ornaments\nof the Church of England, this great man, who with his brethren was so\nshamefully ejected from the church in 1666, in violation of the royal\nword, as well as of the clear principles of justice. With his\ncontroversial pieces I am little acquainted: but his practical writings,\nin four massy folios, are a treasury of Christian wisdom; and it would\nbe a most valuable service to mankind to revise them, and perhaps to\nabridge them, so as to render them more suited to the taste of modern\nreaders. This has been already done in the case of his Dying Thoughts, a\nbeautiful little piece, and of his Saints' Rest. His Life also, written\nby himself, and in a separate volume, contains much useful matter, and\nmany valuable particulars of the history of the times of Charles I.\nCromwell, &c. &c.]\n\n[Footnote 111: Let me by no means be understood to censure all the\nsectaries without discrimination. Many of them, and some who by the\nunhappy circumstances of the times became objects of notice in a\npolitical view, were men of great erudition, deep views of Religion, and\nunquestionable piety: and though the writings of the puritans are\nprolix; and according to the fashion of their age, rendered rather\nperplexed than clear by multiplied divisions and subdivisions; yet they\nare a mine of wealth, in which any one who will submit to some degree of\nlabour will find himself well rewarded for his pains. In particular the\nwritings of Dr. OWEN, Mr. HOWE, and Mr. FLAVELL, well deserve this\ncharacter: of the first mentioned author, there are two pieces which I\nwould especially recommend to the reader's perusal, one, on Heavenly\nMindedness, abridged by Dr. MAYO; the other, on the Mortification of Sin\nin Believers. While I have been speaking in terms of such high, and, I\ntrust, such just eulogium of many of the teachers of the Church of\nEngland; this may not be an improper place to express the high\nobligations which we owe to the Dissenters, for many excellent\npublications. Of this number are Dr. EVANS'S Sermons on the Christian\nTemper; and that most useful book, the Rise and Progress of Religion in\nthe Soul, by Dr. DODDRIDGE; also, his Life, by ORTON, and Letters; and\ntwo volumes of Sermons, one on Regeneration, the other on the Power and\nGrace of Christ: May the writer be permitted to embrace this opportunity\nof recommending two volumes, published separately, of Sermons, by the\nlate Dr. WITHERSPOON, President of the College of New Jersey.]\n\n[Footnote 112: Vide Section vi. of the ivth Chapter, where we have\nexpressly and fully treated of this most important truth.]\n\n[Footnote 113: No exceptions have fallen within my own reading, but the\nwritings of RICHARDSON.]\n\n[Footnote 114: It is with pain that the author finds himself compelled\nto place so great a writer as Dr. ROBERTSON in this class. But, to say\nnothing of his phlegmatic account of the reformation; a subject which we\nshould have thought likely to excite in any one, who united the\ncharacter of a Christian Divine with that of an Historian, some warmth\nof pious gratitude for the good providence of God; to pass over also the\nambiguity, in which he leaves his readers as to his opinion of the\nauthenticity of the Mosaic chronology, in his disquisitions on the trade\nof India; his letters to Mr. GIBBON, lately published, cannot but excite\nemotions of regret and shame in every sincere Christian. The author\nhopes, that he has so far explained his sentiments as to render it\nalmost unnecessary to remark, what, however, to prevent misconstruction,\nhe must here declare, that so far from approving, he must be understood\ndecidedly to condemn, a hot, a contentious, much more an abusive manner\nof opposing or of speaking of the assailants of Christianity. The\nApostle's direction in this respect cannot be too much attended to. \"The\nservant of the Lord must not strive; but be gentle unto all men, apt to\nteach, patient, in meekness instructing those that oppose themselves; if\nGod peradventure will give them repentance to the acknowledging of the\ntruth.\" (2 Timothy, ii. 24, 25.)]\n\n[Footnote 115: Mr. HUME.]\n\n[Footnote 116: Vide Dr. A. Smith's Letter to W. Strahan, Esq.]\n\n[Footnote 117: What is here stated must be acknowledged by all, be their\npolitical opinions concerning French events what they may; and it makes\nno difference in the writer's view of the subject, whether the state of\nmorals was or was not, quite, or nearly, as bad, before the French\nrevolution.]\n\n[Footnote 118: SOAME JENYNS.]\n\n[Footnote 119: PALEY'S Evidence.]\n\n[Footnote 120: See especially that great historian, FERGUSON, who, in\nhis Essay on Civil Society, endeavours to vindicate the cause of heroism\nfrom the censure conveyed by the poet:\n\n    \"From Macedonia's madman to the Swede.\"\n\n]\n\n[Footnote 121: Such seems to be the just rendering of the word which our\nTestament translates, \"did not like to retain God in their knowledge.\"]\n\n[Footnote 122: It is a gratification to the writer's personal, as well\nas public feelings, to pay this tribute of respect to the character of\nLord Chief Justice KENYON.]\n\n[Footnote 123: This is not thrown out rashly, but asserted on the\nwriter's own knowledge.]\n\n[Footnote 124: \"Neither will I offer burnt offerings unto the Lord my\nGod,\" (says David) \"of that which doth cost me nothing.\"\n2 Sam. xxiv. 24.\n\n\"They,\" (the Apostles) \"departed from the presence of the council,\nrejoicing that they were counted worthy to suffer shame for the name of\nJesus.\" Acts v. 41. See also 1 Thess. i. 6.  Heb. x. 34.  James i. 2.\n1 Peter iv. 13, 14.\n\nSuch are the marks exhibited in Scripture of a true love to God: and\nthough our regard for our common Lord is not put to the same severe\ntest, as that of the Apostles and first Christians was; yet, if the same\nprinciple existed in us also, it would surely dispose us to act in the\n_spirit_ of that conduct; and prompt us rather to be willing to exceed\nin self denials and labours for Christ's sake, than to be so forward as\nwe are to complain, whenever we are called upon to perform or to abstain\nfrom any thing, though in an instance ever so little contrary to our\ninclinations.]\n\n[Footnote 125: It may not be amiss to mention a few useful publications\nof this sort. Walton's Lives, particularly the last edition by Mr.\nZouch; Gilpin's Lives; the Lives of Bishop Bedell and Bishop Bull; of\nArchbishop Usher; some extracts from Burnet of the Life of the\nincomparable Leighton, prefixed to a volume of the latter's Sermons;\nPassages of the Life of Lord Rochester, by Burnet; the Life of Sir\nMatthew Hale; of the excellent Doddridge, by Orton; of Henry, father and\nson; of Mather; of Halyburton; Hampson's and Whitehead's Life of Wesley;\nLife of Baxter, by himself, &c. &c. &c.]\n\n[Footnote 126: The author is aware, that he may perhaps be censured for\nconceding this term to the class of persons now in question, since\northodox Christians equally contend for the unity of the Divine Nature:\nand it perhaps may hardly be a sufficient excuse, that, it not being his\nobject particularly to refute the errors of Unitarianism, he uses the\nterm in its popular sense rather than give needless offence. He thus\nguards, however, against any false construction being drawn from his use\nof it.]\n\n[Footnote 127: The author of this treatise has, since its completion,\nperused a work entitled, Calvinism and Socinianism compared, by A.\nFULLER, &c; and, without reference to the peculiarities of Calvinism, he\nis happy to embrace this opportunity of confessing the high obligation\nwhich, in common with all the friends of true Religion, he owes to the\nauthor of that highly valuable publication for his masterly defence of\nthe doctrines of Christianity, and his acute refutation of the opposite\nerrors.]\n\n[Footnote 128: It is almost superfluous to state, that Sir WILLIAM JONES\nis here meant, who, from the testimony borne to his extraordinary\ntalents by Sir John Shore, in his first address to the Asiatic Society\nof Calcutta, appears to have been a man of most extraordinary genius and\nastonishing erudition.]\n\n[Footnote 129: Mr. MAURICE.]\n\n[Footnote 130: This argument is pressed with uncommon force in PASCAL'S\nThoughts on Religion, a work highly valuable, though not in every part\nto be approved; abounding in particular with those deep views of\nReligion, which the name of its author prepares us to expect.]\n\n[Footnote 131: Vide, some exquisitely beautiful lines in the last book\nof Cowper's Task, wherein this sentiment is introduced.]\n\n       *       *       *       *       *\n\n\n\n\nTRANSCRIBER'S NOTES\n\n\nPage numbers refer to the original text.\nFootnote numbers refer to this transcribed version.\n\np54: Repeated \"a\" has been removed.\n\np83: Comma has been changed to full stop after \"Almighty power\".\n\np95: Nested double quotes have been changed to single quotes.\n\np106: Omitted word \"in\" has been added to \"as it is Heaven\".\n\np350: \"the only can feel it\" has been changed to \"they only can feel\nit\".\n\nFn 65: The footnote at the end of this footnote has been placed inline.\n\nFn 131: \"Some\" has been changed to \"some\".\n\nIndex-Affections, religious: - Repeated word \"of\" has been removed.\n\nIndex section \"V\" preceded \"U\" in the original. This has been corrected.\n\nAll footnotes have been moved to the end of the text and numbered\nsequentially.\n\nSome words were spelt, hyphenated, or had apostrophes placed,\ninconsistently within the text. These have been silently corrected to\nmatch the form most frequently used in the text.\n\nWhere scanned text was unclear, the 1834 edition has been consulted.\n\nUnless due to a clear typographic error, consistent differences from\nmodern usage have been retained, such as spellings (e.g. prophane),\nhyphenation (e.g. to-day), and punctuation (e.g. omission of commas\nfollowing full stops in lists and the Index).","title":"A Practical View of the Prevailing Religious System of Professed Christians, in the Middle and Higher Classes in this Country, Contrasted with Real Christianity.","tradition":"scripture-revelation","translated_text":null,"word_count":105341}