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ADVICE 
 
 TO 
 
 RELIGIOUS INQUIRERS, 
 
 RESPECTING SOME OF 
 
 THE DIFFICULTIES 
 
 ARISING FROM 
 
 THE PRESENT STATE OF SOCIETY. 
 
 By JAMES MATHESON, 
 
 MINISTER OF THE GOSPEL, DURHAM. 
 
 EDINBURGH : 
 PRINTED FOR WAUGH & INNES: 
 
 M. OGLE, GLASGOW; R. M. TIMS AND W. CURRY, JUN. & CO. 
 
 DUBLIN ; JAMES DUNCAN, J. HATCHARD & SON, 
 
 AND JAMES NISBET, LONDON. 
 
 M.DCCC.XXVIir. 
 
EDINBURGH, PRINTED BY A. BALFOUR AND CO. 
 MERCHANT COURT. 
 
PREFACE. 
 
 Many excellent and useful volumes have been 
 written, to instruct the ignorant and to direct the 
 inquiring. The Author of the following pages has, 
 notwithstanding this, often found it impossible to 
 procure for religious inquirers, a book fitted to ex- 
 plain the principal difficulties, arising from the 
 present state of society and of the Christian church. 
 He is aware that in the works already published, 
 this is done incidentally and partially. It appeared, 
 however, to him, that a publication was required, 
 which would bring together the principal external 
 obstacles in the way of a religious inquirer, show 
 their influence on his mind, and the best method of 
 escaping their evil effects. A work which, while 
 it did not present doctrines and precepts in a sys- 
 tematic form, would yet contain a full statement of 
 divine truth, bearing practically on the peculiar cir- 
 cumstances of religious inquirers. 
 
!V PREFACE. 
 
 This has been attempted in the following pages. 
 It has been the wish of the Author to encourage 
 the inquirer to persevere in the pursuit of divine 
 truth; and to show the suitableness of the Gospel, in 
 explaining and removing those difficulties which dis- 
 tract and distress the mind. He has also constant- 
 ly urged upon the reader, the duty and privilege of 
 trying every sentiment and advice presented in these 
 pages, by an appeal to the word of God. 
 
 Keeping in view the class of readers for which 
 this book was written, the Author has avoided as 
 much as possible the use of certain modes of ex- 
 pression in explaining religious truth, phrases which 
 are easily understood by Christians, but which pre- 
 sent no definite meaning to those who are only com- 
 mencing religious inquiries. This has obliged him 
 in some instances, to employ a greater number of 
 words than to some might appear necessary ; but he 
 trusts the advantage to the inquirer will be so much 
 the greater. 
 
 It appears also proper to state, that the Author 
 has avoided referring to the peculiarities of any de- 
 nomination of Christians ; not that he deems these 
 to be of no importance, or that, for the sake of 
 peace, any part of divine truth should be compro- 
 mised; but, desiring to give advice to religious in- 
 quirers in general, in the great doctrines and duties 
 of Christianity, he has kept aloof from points which 
 
PREFACE. V 
 
 would lead to unnecessary distinctions. But, while 
 he is not aware of a single expression on such points, 
 which can justly offend any one who believes the 
 Gospel, he has endeavoured to advocate those truths 
 which all true Christians believe ; and to enforce 
 attention to those duties which every Christian will 
 consider it a privilege to perform. He has tried to 
 support the interests of the church of Christ in 
 general, and not those of any section of that church 
 in particular. 
 
 The author trusts he can say, without any affec- 
 tation, that the design of this publication is an at- 
 tempt to do good to a large and interesting class of 
 the community. Some of these are so discouraged 
 by difficulties on the right hand and on the left, 
 that they hardly dare to move a step farther. While 
 there are others more anxious to go forward, who 
 yet eagerly look around for some one to guide their 
 perplexed and doubtful minds. The Author has, in 
 the sincerity of his heart, attempted to meet these 
 different cases. How far he has succeeded, he must 
 leave those readers to determine, who are in the 
 circumstances described. 
 
 If the following pages should, by the blessing of 
 God, extricate one sincere inquirer from error, and 
 enable him sooner to obtain the peace and joys of 
 true religion ; or if they should do no more than 
 
VI PREFACE. 
 
 encourage one tried and troubled mind, to persevere 
 in the pursuit of divine truth, the Author has not 
 written in vain. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 Page 
 The Nature of Religious Inquiry, and the best 
 Means of Pursuing it 1 
 
 CHAPTER II. 
 
 The Influence of Erroneous Preaching on the 
 
 Minds of Religious Inquirers . . 25 
 
 CHAPTER III. 
 
 The Influence of Human Writings cn the Minds 
 
 of Religious Inquiuers ... 60 
 
 CHAPTER IV. 
 
 The Influence of Intimate Intercourse with 
 
 OPEN TRANSGRESSORS OF THE DlVINE LaW . 85 
 
 CHAPTER V. 
 
 The Influence of Worldly Professors on the 
 
 Minds of Religious Inquirers . . no 
 
Vlll CONTENTS. 
 
 CHAPTER VI. 
 
 Page 
 The Influence of Ridicule on the Minds of Re- 
 ligious Inquirers .... 137 
 
 CHAPTER VI I. 
 
 The Difficulties Arising from the Case of Back- 
 sliders ..... 161 
 
 CHAPTER VIII. 
 
 The Difficulties Arising from the Existence 
 of so many different Denominations in the 
 Christian Church .... 186 
 
 CHAPTER IX. 
 
 The Difficulties Arising from the Imperfec- 
 tions of Real Christians . • . 201 
 
 Conclusion ..... 229 
 
ADVICE 
 
 TO 
 
 RELIGIOUS INQUIRERS, &c. 
 
 CHAPTER I. 
 
 THE NATURE OF RELIGIOUS INQUIRY, AND THE 
 BEST MEANS OF PURSUING IT. 
 
 The importance of religious inquiry must be 
 evident, when it is considered that it refers to God, 
 and to his will — to man, and his lost condition — 
 to salvation, and the way by which it can be ob- 
 tained — to the duties of this life, and to the reali- 
 ties of the life that is to come* 
 
 In pursuing such an inquiry, it is of great con- 
 sequence to ascertain the source from whence we 
 should derive information on these topics. Reason 
 cannot answer the innumerable questions that re- 
 quire to be answered in an inquiry like this. The 
 schools of philosophy can only involve us in greater 
 obscurity ; and all the systems of ethics, formed by 
 human wisdom, present only imperfection and in- 
 consistency. Neither is it safe to be guided by the 
 opinions of worldly men, on subjects respecting 
 
 B 
 
2 THE NATURE OF RELIGIOUS INQUIRY, 
 
 which they are profoundly ignorant. Nay, even 
 those systems of religion, framed by good men, 
 professedly from the Bible, are not to be examined 
 as authorities, till their statements are found to 
 agree with the word of God. We need not go to 
 the streams, which become impure as they recede 
 from the source, when we can partake of the water 
 of the fountain, which is always pure, and refresh- 
 ing to the thirsty soul. 
 
 We are shut up to the Scriptures of the Old and 
 New Testament. We must obtain our information 
 from this sacred source, or remain in ignorance of all 
 those truths, which are connected with the present 
 and everlasting happiness of men. The many vo- 
 lumes which men have written, may convey much 
 instruction in matters of religion, but all that is 
 true in them, all that requires our credence, has been 
 derived from the source we have just named. In 
 matters of faith and practice, nothing is authorita- 
 tive, but what is to be found in the pages of the sa- 
 cred volume. 
 
 It is taken for granted that the Bible is true. If 
 not true, we are stopped on the very threshold of 
 inquiry, and must be content to remain in ignorance, 
 in misery, and in despair. Till men can give us a 
 better book than the Bible, or prove that it is untrue, 
 we shall continue to consider it as the revelation of 
 God, and as bestowed upon us for the very purpose of 
 enlightening our darkness and removing our misery. 
 To the man who really seeks information in the 
 things of God, and whose mind is not perverted by 
 unbelief and biassed by his love of sin, the Scrip- 
 
AND THE BEST MEANS OF PURSUING IT. 3 
 
 tares will indeed manifest themselves to be the 
 Word of Jehovah. He will see this from their ma- 
 jesty and purity, their light and power to convince, 
 convert, and build up in faith and holiness. He 
 will perceive this in the union and harmony of their 
 various parts, though written in different countries 
 and ages, and by numerous writers placed in differ- 
 ent situations. He will discover that they keep in 
 view one grand object, namely, the Divine glory ; 
 and that this is done in the precepts of the divine 
 law, in the work of the Holy Spirit, and in all the 
 effects produced on the hearts and lives of men, by 
 the belief of the truth. 
 
 In referring to the Scriptures for information on 
 the important subjects of religious inquiry, we shall 
 not find a systematic arrangement of the doctrines 
 which are to Jbe received, and the duties to be per- 
 formed. These are to be found intermingled with 
 the historical, biographical, and didactic parts of 
 Scripture, and with the prophetic, evangelic, and 
 apostolic writings. And it is of great moment, that 
 the inquirer should always remember, in his medi- 
 tations upon the Divine Word, that on every point 
 necessary to a sinner's salvation, the information is 
 full and conclusive ; so that no one who truly de- 
 sires a knowledge of divine truth, can fail in ob- 
 taining it, if he seeks it in a proper spirit, and in 
 the way of God's appointment. 
 
 The inquiry is important, because it refers to 
 God and to his will. 
 
 To every mind capable of reflecting on the sub- 
 jects of religion, it must appear of supreme import- 
 
4 THE NATURE OF RELIGIOUS INQUIRY, 
 
 ance, to possess correct views of the Divine charac- 
 ter and will. Without these, there can be no love, 
 no reverence, no obedience, and no happiness- 
 Worship or service paid to an unknown God, can 
 never, though sincere, be acceptable to him who 
 has so fully revealed his perfections in his word ; 
 and done so, that men might know him and be 
 saved. The Saviour himself has said, " This is 
 life eternal, to know thee, the only true God, and 
 Jesus Christ whom thou hast sent." The revela- 
 tion which God has given of himself is complete. 
 He is made known as possessed of every attribute, 
 which can command the reverence, and excite the 
 best affections of every holy being. If these effects 
 are not produced upon men, it is because they are 
 in an alienated state of mind ; because they are un- 
 holy. He is represented as the Creator, Preserver, 
 Benefactor, and Governor of all his creatures, 
 and therefore as justly claiming obedience and love. 
 He is described as infinitely holy, just, and true, 
 and as a God of love, seeking the present and ever- 
 lasting happiness of his sinful creatures. It appears 
 to be the chief design of revelation, to unfold all 
 the perfections of Deity, by the gradual, and at 
 length the complete development of the Divine 
 compassion, in the redemption of guilty men. To 
 make us intimately acquainted with attributes which 
 we never could have known but through the won- 
 drous scheme of salvation ; to convince us, that 
 while Jehovah pardoned and justified the sinner, it 
 was not because he thought little of sin, but because 
 
 Jesus died, and rose again, and lives for evermore. 
 
 4 
 
AND THE BEST MEANS OF PURSUING IT. 5 
 
 It is, then, in the face of Jesus Christ that God's 
 perfections are known, understood, and adored. 
 
 It is, however, to be deeply regretted, that too 
 many are satisfied without that knowledge of God, 
 which is conveyed to us through the incarnation, 
 atonement, and ever enduring intercession of his 
 beloved Son. They conclude, that it is enough to 
 acknowledge his power, wisdom, and benevolence. 
 They indeed profess to admire the descriptions given 
 of his character in the sacred volume ; they speak 
 of the poetical and sublime language of the pro- 
 phets with approbation, and readily admit the puri- 
 ty of the preceptive parts of revelation ; but farther 
 than that they are unwilling to go. Keep to gene- 
 ral descriptions, and they will agree with you ; but 
 enter into detail, and give the knowledge of the di- 
 vine perfections a practical direction, and they re- 
 fuse to proceed. Thus they profess to acknowledge 
 the universal government of the Supreme Being, 
 but they refuse to submit to his authority. They 
 admit that his laws are righteous, but they will not 
 become his obedient subjects : and when he is de- 
 scribed as a holy God, and of purer eyes than to be- 
 hold iniquity, they are repelled, instead of being at- 
 tracted by his purity. Tell them of his justice and 
 his truth, and declare in the language of the Bible, 
 that " the soul that sinneth shall die" — that his 
 threatenings, as well as his promises, will all be 
 executed ; and immediately, harsh and rebellious 
 thoughts are excited in their minds. Describe to 
 them the divine mercy, as illustriously shown in the 
 gift of God's Son, and tell them how they may par- 
 
6 THE NATURE OF RELIGIOUS INQUIRY, 
 
 ticipate in its inestimable blessings, but they will 
 not accept of it, in the only way it is appointed to be 
 bestowed. 
 
 All their knowledge has no purifying effect on 
 their hearts, and no practical influence on their con- 
 duct ; and cannot therefore be that knowledge which 
 the Saviour speaks of, as inseparably connected with 
 eternal life. How necessary is it therefore, that we 
 should seek to possess a right — saving knowledge of 
 God, and of his Son Jesus Christ. 
 
 Correct views of God's majesty and purity will 
 awe the mind ; his truth, justice, and power, will 
 lead to the exercise of faith in his Son : the proofs he 
 has given of his mercy and love, will melt the heart : 
 his omnipresence and omnipotence will show the 
 vanity and wickedness of attempting to conceal any 
 thing from him, and the necessity of possessing 
 heart religion. 
 
 In concluding this part of the subject, it may be 
 said, that the view which the Gospel of Christ gives 
 of the character of Jehovah, is the only one that will 
 be found influential, both as it regards love to the 
 divine perfections, and joy and peace in contem- 
 plating them. It is through faith in Christ that 
 the sinner may draw near to God, guilty though he 
 be, without the fear of being destroyed by the sword 
 of justice. He can, through him, behold the holi- 
 ness and truth of God, without being filled with de- 
 spair, or overwhelmed with confusion at the recol- 
 lection of his own unworthiness. In the death of 
 Christ, and in the blessings which flow to the guilty 
 through his sacrifice, the sinner will discover the 
 
AND THE BEST MEANS OF PURSUING IT. 
 
 union of the divine perfections, and see plainly that 
 God deserves his love and obedience. These will 
 be readily given, for to know God as he is revealed 
 in his word, is the greatest security for the observ- 
 ance of all his commandments. 
 
 Again, the inquiry is important, because it re- 
 fers to man and his lost condition. 
 
 " Man know thyself," though a sentence written 
 by a heathen, is applicable in the present case. The 
 sacred volume gives all the information that is ne- 
 cessary, to convince us that man has sinned. The 
 Bible was written, not to gratify an idle curiosity, 
 or to encourage men in unprofitable speculations, 
 but to describe facts in the simplest and shortest 
 manner. Hence, the creation of man, and his fall 
 from his original holiness and happiness, by diso- 
 beying God, are described in a few words. But 
 the same events are again and again spoken of in 
 other parts of the sacred Scripture ; not only are 
 the fatal consequences of the fall fully and plainly 
 dejcribed ; but the whole of divine revelation, and 
 the entire scheme of redemption, would appear to 
 be utterly unintelligible on any other supposition, 
 than that men are now naturally ignorant of God — 
 with hearts alienated from him — in love with sin, 
 and unable by any efforts of their own, to change 
 their hearts or save their souls. The following pas- 
 sages, out of many which might be mentioned, will 
 serve to show what the representations of Scripture 
 amount to. Rom. iii. 23. Psal. li. 8. Rom. vii. 
 8. Jer. xvii. 9. Rom. viii. 8. Ephes. ii. 1. Rom. 
 iii. 10. &c. 
 
 If it be true then, that man is a sinner against 
 
8 THE NATURE OF RELIGIOUS INQUIRY, 
 
 God, he must be under condemnation, or exposed 
 to the fearful threatenings which God has denounc- 
 ed against every soul of man that violates one of the 
 least of his commandments. In addition to this 
 danger, there exists in man a natural unwillingness 
 to forsake sin ; a disinclination to seek holiness ; a 
 determination to do his own will, rather than the 
 wi]l of God. Such a state* of mind renders the sin- 
 ner utterly unfit to do any thing toward his own 
 salvation. There is no natural goodness left, which 
 will ever incline him, of his own accord, to seek the 
 salvation of his own soul, or on which the divine 
 Spirit can operate, and find a mind ready to wel- 
 come his teaching and constraining influence. Man, 
 as a sinner, is thus separated from God, alienated 
 from him in whom alone happiness is to be found ; 
 preferring the things of time to those of eternity ; 
 and desirous to pamper and adorn the body, rather 
 than to save the soul ; he is living without God and 
 without hope in the world, and when not restrained 
 by a gracious and overruling providence, guilty of 
 crimes injurious to himself and to society. 
 
 Had the inquiry, however, only referred to man's 
 lost and ruined condition ; had it only included a 
 full and humbling view of what man is, unpardoned 
 and unsanctified ; and the prospect which is before 
 him, of unchanging and never-ending misery ; it 
 had been indeed an ungracious and an unprofitable 
 inquiry. And it is really so to the man who, hav- 
 ing proceeded only a little way in his pursuit of re- 
 ligious knowledge, stops and refuses to continue his 
 search. He sees enough to convince him that there 
 is some danger in sinning against God ; his con- 
 
AND THE BEST MEANS OF PJRSUING IT. 9 
 
 science has become so far enlightened, by an ac- 
 quaintance with the word of God, that he is uneasy 
 when he is guilty of plain violations of the divine 
 law ; but the conviction of danger is not sufficiently 
 strong to induce him earnestly and truly to seek de- 
 liverance from punishment. He knows just enough 
 to make him unhappy. Whereas, if he knew or 
 believed that he was hourly exposing himself to 
 God's displeasure ; that every day's continuance in 
 sin increased his danger, and that in a moment he 
 might be hurried beyond the reach of safety ; if he 
 believed these things, could he stop short in his in- 
 quiries ? would he not be constrained to ask the 
 question, " What must I do to be saved?" To a 
 sinner, really awakened by the Spirit of God, to see 
 his sinful, helpless, and hopeless condition, no in- 
 quiry can be more interesting, or more necessary to. 
 be answered. If a gleam of hope is to cheer his 
 mind, he must be indebted for it to the assurance 
 on the highest and the best authority, that there is 
 a wav of deliverance. 
 
 The present inquiry is then of importance, be- 
 cause it refers to the way of salvation. 
 
 The great design of God in giving us the Bible 
 was, that we might be made acquainted with his 
 divine plan of delivering sinners from misery. The 
 glad tidings of mercy through a Redeemer, are as 
 old as the first promise which God gave to fallen 
 man. That promise contained the rough draught 
 of the deed of mercy, and all the gracious declara- 
 tions which succeeded it, were, not so much addi- 
 tions, as clearer exhibitions of the same glorious 
 
10 THE NATURE OF RELIGIOUS INQUIRY, 
 
 truth, that the seed of the woman should bruise the 
 serpent's head. The way of access to God was also 
 made known by sacrifice from the days of Abel. 
 All the sacrifices of the Mosaic dispensation were to 
 exhibit by deeds, as well as by words, that without 
 shedding of blood there could be no remission of 
 sin. Every worshipper was to be reminded, that 
 his blood deserved to be shed ; and even then atone- 
 ment would not have been made for the soul. If 
 the blood of animals was accepted by the Divine 
 Being, it could not be through any virtue or effi- 
 cacy in them, but because the worshippers presented 
 them in faith ; believing that God, in his appointed 
 time, would send the promised Messiah, who would 
 by one offering give divine efficacy to every sacri- 
 fice that had through thousands of years been of- 
 fered in faith. 
 
 This is plainly declared in the New Testament.* 
 There also it will be found, that the obscurity and 
 imperfections of the former dispensations are re- 
 moved ; the predictions and promises are fulfilled ; 
 the dignity of the Redeemer is declared ; the com- 
 pleteness of his atonement is plainly set forth ; the 
 divine approval of the work of Christ is displayed 
 in his resurrection, ascension, and exaltation to the 
 mediatorial throne. The numerous and invaluable 
 blessings of the great salvation are also described, 
 and the way by which sinners may obtain them, 
 without money and without price, is plainly pointed 
 out. The answer to the important question respect- 
 
 • Heb. ix. and x. chapters. 
 
AND THE BEST MEANS OF PURSUING IT. 11 
 
 ing salvation is, " Believe on the Lord Jesus Christ, 
 and thou shalt be saved." And that no one might 
 plead ignorance as to the nature of this faith in the 
 Son of God, the transforming effects of it on the 
 first believers are frequently and minutely men- 
 tioned. Not merely are the outward results stated, 
 with which men might be conversant, but those also 
 which no eye could see but the eye of God. These 
 are invariably spoken of as resulting from faith in 
 Christ, and as constituting that distinction which 
 has existed to the present day, between believers and 
 unbelievers, — friends and enemies of God, — children 
 of God and children of Satan. 
 
 The invitations which are addressed to sinners by 
 the Divine Being ; their freeness and their fulness ; 
 the inestimable blessings which are proposed for the 
 acceptance of those who believe in Christ, and the 
 certainty which accompanies every promise of the 
 Divine Being, form so many encouragements to the 
 awakened sinner to draw near to God. The ques- 
 tion here is not, who are worthy to enjoy the divine 
 favour, but who need it, and who are willing to ac- 
 cept of his mercy, as he has been pleased to make 
 it known. No one is rejected because he is a greater 
 sinner than other men, but because he himself re- 
 jects salvation. No individuals are singled out in 
 the invitations of mercy, and told that they have 
 claims upon it superior to others, because they pos- 
 sess certain natural or acquired excellencies. Nei- 
 ther are some pronounced too vile for the Divine 
 compassion to reach, but the language is, " Who- 
 
12 THE NATURE OF RELIGIOUS INQUIRY, 
 
 soever will, may come and take of the water of life 
 freely." 
 
 Again, the inquiry is important, because it is 
 connected ivith a proper performance of the duties 
 of the present life. 
 
 It is not too much to assert, that no duty towards 
 God or towards man, can be performed aright, un- 
 less true religion is known and loved ; unless, in 
 short, there be the existence and exercise of those 
 motives which constrain to a habitual and universal 
 obedience to all the divine commands, and which 
 never can be possessed without faith in the Son of 
 God. There may be many worldly reasons which 
 induce individuals to be outwardly moral, and in 
 general attentive to domestic and social duties ; but 
 it is only love to God that can lead men to perform 
 them, from a desire to honour the Divine Being. 
 Nay, there are many duties which will be entirely 
 overlooked, if this holy principle does not exist. 
 
 Whatever station in life the inquirer may occupy 
 — whatever relationship he bears to those around 
 him, it may be asserted, that his present inquiry is 
 intimately connected with a proper discharge of the 
 duties of life. As a father or a son, as a master or 
 a servant, he can find directions in the word of God 
 fitted for his guidance in the path of duty. It is 
 true that directions are not given for every conceiva- 
 ble circumstance of human life ; but there is the 
 grand outline which every truly conscientious in- 
 quirer may readily fill up. The principles of action 
 are not only stated, but are rendered operative ; and 
 in all cases the throne of grace can be approached, 
 
AND THE BEST MEANS OF PURSUING IT. 13 
 
 and the teaching and assistance of God's Holy Spirit 
 can be sought, and it will not be sought in vain. 
 
 Here the inquirer, should be reminded of the 
 greatness of the Christian's privilege, in being per- 
 mitted and encouraged to seek divine aid in the time 
 of doubt and uncertainty. He must already know 
 that the advice of a kind and wise friend is valuable 
 in seasons of difficulty. How invaluable then must 
 be the guidance of that heavenly friend, whose word 
 is indeed fitted to be " a lamp unto our feet, and a 
 light unto our path ;" who, though he gives no new 
 directions while he answers prayer, yet enlightens 
 the understanding to understand the rules already 
 laid down in the Scriptures. By him alone can we 
 be guided into all truth. 
 
 But lastly, this inquiry refers to the realities of 
 the life that is to come. 
 
 Surely then, to every mind convinced in any de- 
 gree of the need of salvation, the inquiry must ap- 
 pear to be of infinite moment. Every investigation 
 connected with time, must sink into insignificance 
 when compared with this. The results of this are 
 connected with eternity itself. It is for the life of 
 the soul, that it should be pursued. This consider- 
 ation should produce intense interest, and excite to 
 persevering diligence ; and indeed, unless this be 
 in some degree the state of mind of the inquirer, he 
 has not viewed the subject in the light of eternity. 
 Let the language of Christ produce its proper and 
 intended effect, and no arguments will be required 
 to convince the reader of the importance of this 
 subject. " Seek ye first the kingdom of God, and 
 his righteousness.'" " For what shall it profit a 
 
14 THE NATURE OF RELIGIOUS 1NQUIIJY, 
 
 man, if he shall gain the whole world, and lose his 
 own soul ? or what shall a man give in exchange 
 for his soul ?"* 
 
 We have thus attempted to show, that the pre- 
 sent inquiry is one of the greatest importance, be- 
 cause it has respect to him who made us, and to 
 whom we are accountable ; because it refers, not 
 only to our lost and ruined condition as sinners, but 
 also to the way of salvation which God has been 
 pleased to make known. The Bible having been 
 given to man for the purpose of assisting, directing, 
 controlling, and answering these inquiries, a neglect 
 of its sacred and authoritative statements will ma- 
 nifest a disregard for our own true welfare, and a 
 contempt for that Being, who, in giving us his 
 word, seeks to " make us wise unto salvation. 11 
 
 But it is taken for granted, that the reader is in 
 an inquiring state of mind ; that he is convinced of 
 his "Teat ignorance respecting those matters which 
 concern his soul, and that his anxious wish is, not 
 only to know the source of instruction, but also the 
 manner in which he ought to pursue his inquiries. 
 
 We remark, then, that this inquiry should be 
 made with a deep conviction of the importance of 
 the subject. Till there is this, there can be no 
 strono- desire to pursue it. It must be viewed as 
 intimately connected with our best and dearest 
 hopes ; or trifling difficulties will deter, and insig- 
 nificant obstacles will frighten the inquirer. It is 
 here we see the necessity of Divine illumination, in 
 order to enlighten the understanding, and to awaken 
 
 • Matt. vi. 33. Mark viii. 36, 37. 
 
AND THE BEST MEANS OF PURSUING IT. 15 
 
 the sinner to the supreme importance of inquiries 
 connected with eternity. No arguments of men 
 will effect this ; no appeal even to their own inte- 
 rest will arouse them to attention. No power on 
 earth is able to subdue their natural disinclination 
 to such inquiries. A temporary conviction may be 
 produced, and the judgment may admit, that to 
 know God and to possess his favour must be desir- 
 able ; but the conviction becomes weakened, till at 
 last it disappears. The conviction of ignorance and 
 danger, which first led to inquiry, must continue, 
 nay, must be strengthened, if the pursuit after reli- 
 gious knowledge is wished to terminate in the pos- 
 sesssion of heavenly wisdom. 
 
 Let the inquirer, therefore, earnestly seek that 
 deep interest in the matter of religion, which will 
 induce him to view every other subject of inquiry, 
 as comparatively unimportant. Let him ever de- 
 sire to view religion as including in it the elements 
 of true happiness, and as demanding, not merely 
 the exercise of all the powers of his mind, but the 
 willing subjection of those powers to the teaching 
 of God's Holy Spirit. This leads me to notice, 
 
 That the inquiry should be pursued with humility 
 of spirit, and a willingness to receive instructkni. 
 
 We are not only naturally ignorant of the tilings 
 that concern the welfare of our souls, but we are 
 also so unwilling to receive information, that months 
 and years are allowed to pass away in a criminal in- 
 difference to these important concerns. Divine 
 teaching is promised to those who ask it ; but it is 
 not sought. There may be activity displayed in 
 
16' THE NATURE OF RELIGIOUS INQUIRY, 
 
 the pursuit of human knowledge, and even a great 
 readiness to receive instruction from fellow-creatures 
 in temporal matters ; but there is a strong dislike 
 to be taught the first principles of the oracles of 
 God. And even when the sinner is in some mea- 
 sure convinced of his ignorance and his guilt, there 
 is a lingering unwillingness to be taught the hum- 
 bling truths of the gospel. But this very state of 
 mind should produce deep humility, for it is unsuit- 
 able, injurious to man, and displeasing to God. 
 The conviction also that God alone is able to give 
 the instruction that is necessary, should check every 
 thing like pride. Nay more, the consideration that 
 he who declares his readiness to communicate the 
 most important information to his creatures has 
 been insulted by them, should deeply affect the 
 heart with a sense of his condescension and his love, 
 and render the sinner ready to hear whatever God 
 has to say to his soul. The fact also that the hu- 
 man mind never could have found out one of the 
 truths necessary to salvation by its own efforts — 
 that they are purely and entirely matters of Divine 
 revelation, should render man teachable — ready to 
 learn of him who condescends to human weakness, and 
 who giveth wisdom without upbraiding, even though 
 the learner is slow and dull. Another consideration 
 should not be forgotten, namely, that the want of 
 docility on the part of the learner will- be fatal to 
 every inquiry. If what God says does not produce 
 attention nor receive credence, the mind is at once 
 shut against the truth. 
 
 But we are. supposing that there is a real desire 
 
AND THE BEST MEANS OF PURSUING IT. IT 
 
 to learn ; if so, the learner will cheerfully receive 
 the instruction of God's holy word. There may be, 
 indeed, parts of it which he cannot understand ; yet 
 he will not reject or cavil with it on that account, 
 because he is convinced that he is but a babe in re- 
 ligious knowledge. He will readily admit, that it 
 is to his ignorance of Divine things he must ascribe 
 the difficulty, and not to the obscurity or mysteri- 
 ousness of God's revelation. Docility is not credu- 
 lity. The inquirer is bound, by every considera- 
 tion, to investigate the subject of religion in all its 
 parts. He is to receive no one truth, connected 
 with the salvation of his soul, but what has been 
 examined, and which he believes to be of God. In 
 doing this reason is to be exercised ; indeed all the 
 powers of the mind must be employed in this" in- 
 quiry. These are not to be elevated above revela- 
 tion, though they are to consider its claims : and 
 when this is done, with a real desire to find out the 
 truth, the result will not only be favourable to the 
 inquirer, but the distinct provinces of reason and 
 revelation will be easily defined. Jehovah has de- 
 clared, that " the meek he will guide in judgment, 
 and the meek he will teach his way." 
 
 The inquiry should also be pursued with dili- 
 gence. 
 
 Active as the human mind may be in worldly 
 matters, it is wofully indolent in matters of reli- 
 gion. This natural apathy is increased by early 
 prejudices against the truth, by a continuance in 
 sin, and even by accessions of human knowledge, 
 and attention to the lawful duties of life. To over- 
 
18 THE NATURE OF RELIGIOUS INQUIRY, 
 
 come this lethargy — to rouse to the state of activity 
 which is necessary in pursuing this great inquiry, 
 a divine power is required. Judgments may excite 
 to attention for a few hours or days ; the fear of 
 punishment may alarm, and diligence may seem to 
 be exercised ; but remove the fear, and the mind 
 sinks into its former criminal indifference and dis- 
 like. 
 
 It will, however, be very different with the man 
 who is in earnest about religion. He may indeed 
 have to contend with indolence and prejudice, but 
 it will be his sincere desire to overcome them. He 
 will be ashamed to think, that in a matter so im- 
 portant, he can at any time be indifferent. Per- 
 suaded that in no valuable pursuit, can success at- 
 tend the sluggard, he exercises diligence. He knows, 
 that if a packet came to him, which contained in- 
 formation which deeply affected his worldly interest 
 and happiness, every power of his mind would be 
 employed in the examination of its contents. How 
 then can he remain inactive, when God has sent 
 him a book, which contains news of infinite moment, 
 and which are specially addressed to him, and in- 
 tended to promote his present and everlasting hap- 
 piness. He finds that he cannot learn all its truths, 
 so quickly as he once imagined that he could ; and 
 he has ascertained, that there are heights in religious 
 knowledge to which he can have no hope of attain- 
 ing, without the greatest diligence. 
 
 Under this impression, he not only seeks instruc- 
 tion from the preaching of the Gospel, but he im- 
 proves every opportunity. He searches the Scrip- 
 
AND THE BEST MEANS OF PURSUING IT. 19 
 
 tures daily. Every hour is now considered valua- 
 ble, because a proper use of it adds to his know- 
 ledge and his happiness. Once, he thought that 
 it was enough to attend a place of worship, and lis- 
 ten to the preacher ; but now he feels persuaded, 
 that there must be diligence in private as well as in 
 public, and that in fact, all religious ordinances will 
 be of little avail, unless they are followed up at 
 home. 
 
 Again, this inquiry should be pursued with per- 
 severance. 
 
 The inquirer must expect to meet with many 
 obstacles in the pursuit of truth. This, however, 
 instead of hindering, should rather stimulate him 
 in his inquiry. He may not be able at first, to 
 discover the harmony of divine truth, or the mean- 
 ing and design of all the declarations of God. The 
 language of Christian experience, as employed by 
 the sacred writers, may be obscure for a season. 
 He may be discouraged, because he is unable to 
 apply it to himself. While he is willing, cheerfully 
 to admit all that God has revealed, yet he wishes 
 to understand, and be able to bring home to his 
 own heart, the deep things of God. Let him, how- 
 ever persevere. He knows that worldly men, would 
 not be prevented by trifling difficulties, from pur- 
 suing any object that promised them an adequate 
 reward. They would rather be excited to fresh vi- 
 gour, from the obstacles presented; and keeping 
 in view the object of pursuit, would go forward. 
 
 Let the inquirer be as wise in his generation, as 
 the children of the world are in theirs. Let him 
 
20 THE NATURE OF RELIGIOUS INQUIRY, 
 
 persevere in his most important pursuit, and never 
 rest satisfied, till he has attained to a saving know- 
 ledge of divine truth — that knowledge which hum- 
 bles and purines, which elevates and saves. Let 
 him remember that it is for his life, for the interests 
 of his immortal spirit, that he goes on in his inquiry. 
 Even experienced Christians, must continue learners 
 in the school of Christ, to the end of their days. 
 Indeed the longest period of human life, will be 
 found far too short, to acquire and to understand 
 all the knowledge which is to be found in the book 
 of God. 
 
 Lastly, the inquiry must, above all things, be 
 pursued, with earnest prayer to God for divine 
 teaching. 
 
 It is not too much to say, that if this great duty 
 be neglected, all other means will be in vain, as 
 they regard real spiritual knowledge. Nay, without 
 this spirit of prayer, there can be no genuine hu- 
 mility, no real diligence, no perseverance in the pur- 
 suit of truth. True, a theoretical acquaintance with 
 Christianity may be obtained, without the assistance 
 of God's Holy Spirit. An individual whose opinions 
 have been sceptical, respecting the truth of Scrip- 
 ture, may by an examination of the arguments in 
 favour of Christianity, see sufficient cause to alter 
 his opinions ; some objections may be answered, 
 and some difficulties may be removed, and he may 
 be willing to admit that the Bible is true. But if 
 this is all, the inquiry has alas stopt far short of 
 the truth. Here there is no gratitude of heart to 
 God, for bestowing a revelation on his creatures ; 
 
AND THE BEST MEANS OF PURSUING IT. 21 
 
 there is no yielding of the will to the requirements 
 of that revelation ; there is no subduing, no purify- 
 ing effect produced ; the glory, the excellency, and 
 the adaptation of divine truth to the circumstances 
 of men, are not perceived. All that has been ac- 
 complished, is merely the result of external evidence, 
 which the judgment^jijfcs constrained to admit upon 
 examination, and which evidence, if produced in 
 favour of any other book, would in every honest 
 mind, have equally led to the admission of its ge- 
 nuineness and authenticity. 
 
 Humbling as it may be to the pride of human 
 reason, yet it is a truth declared in the word of God, 
 and confirmed by the history of man, that " the 
 natural man receiveth not the things of the Spirit 
 of God ; for they are foolishness unto him ; neither 
 can he know them, because they are spiritually dis- 
 cerned."* It is therefore of essential moment, for 
 the well-being of the inquirer, that he should seek 
 and obtain the assistance of the divine Spirit. 
 Without his enlightening and humbling influences 
 darkness will continue to cover the understanding, 
 and pride to fortify the heart ; so that God cannot 
 be known, nor the Saviour believed in, as the only 
 deliverer " from the wrath to come. 1 ' That this 
 teaching is required, need not surprise us, when we 
 consider the carnality, weakness, and darkness of 
 the soul of man. The inquirer in some measure 
 knows these things. He is ready to admit, that his 
 own endeavours would be utterly in vain, in attain- 
 
 * 1 Cor. ii. 14. 
 
22 THE NATURE OF RELIGIOUS INQUIRY, 
 
 ing to a full and satisfactory acquaintance with re- 
 ligious truth. Under this conviction, let every step 
 in this inquiry be accompanied with prayer to God, 
 for the teaching of the Holy Spirit. 
 
 Let no one say, that too much is required from 
 the religious inquirer ; oh no ! those who are really 
 in earnest about the salvation of their souls, will 
 acknowledge that they would willingly make any ex- 
 ertion, could they only obtain a good hope, that 
 their inquiries would be crowned with success. 
 
 That there is every encouragement to persevere 
 in a course of religious inquiry, is the chief design 
 of this work to show. That this is the case, not 
 merely in the circumstances in which men are uni- 
 versally placed, but also amidst the difficulties oc- 
 casioned by the present state of Society, to which 
 only some are exposed. It appears, therefore, un- 
 necessary to state in this place, the grounds of en- 
 couragement, as in the different sections of this 
 book, these are presented to the reader, and made 
 to bear on the peculiar difficulties with which the 
 inquirer may have to contend. 
 
 To conclude, No individual can neglect religious 
 inquiry, without being guilty of a high misdemea- 
 nor against God, and committing a fearful injury 
 against his own soul. The Divine Being has de- 
 clared it to be the first and great commandment, 
 that he should be loved supremely. He has also 
 enjoined us to know and believe in his Son Jesus 
 Christ, and to seek the salvation which he has been 
 pleased to reveal. He has again and again inti- 
 mated, that his word was bestowed for the purpose 
 
AND THE BEST MEANS OF PURSUING IT. 23 
 
 of instructing and saving men. If, then, those who 
 have the Bible in their possession continue in igno- 
 rance, and in a state of indifference respecting these 
 great concerns, it is an insult offered to him who 
 inspired holy men to write the Sacred Volume, and 
 is a daring refusal to become acquainted with his 
 perfections, which are so fully revealed in that 
 book. 
 
 While ignorant of these it is impossible to love 
 God, to trust in his Son, or to attend properly to 
 the duties of life. In such a state, the sinner con- 
 tinues exposed to the displeasure of God. He is 
 thus acting unjustly towards his own soul, by de- 
 priving it of present peace, and insuring an eternal 
 separation from the source of all happiness. He is 
 preferring sin to holiness, death to life, and the 
 world to God. He is rushing into ruin in the very 
 face of invitations of mercy, promises of deliverance, 
 and proofs of Jehovah's love. He is doing so with- 
 out being able to assign one reason which can in 
 the smallest degree justify such madness. All that 
 can be said is, that he is preferring ignorance and 
 present indulgence to all the knowledge which God 
 can impart, and to all the blessings he is ready to 
 bestow. Should not such persons lay to heart the 
 solemn language of Jehovah, " Behold ye despisers, 
 and wonder and perish ?" * 
 
 To the inquirer we would offer the language of 
 congratulation, and at the same time the voice of 
 warning. It is well, if he really seeks instruction 
 
 * Acts xiii. 41. 
 
24 THE NATURE OF RELIGIOUS INQUIRY, &C 
 
 in the knowledge of God ; and as he has been in- 
 duced to do this by the power of the Most High, 
 let him give the praise to God. At the same time 
 let him remember, that his present state of mind is 
 an additional reason for going forward in his pur- 
 suit of religious truth. His conscience, as well as 
 his judgment, now tells him that he needs instruc- 
 tion. Let its monitions be attended to ; let inquiry 
 be pursued in a right spirit, and success will be the 
 result. Let no delays intervene ; it is of immediate, 
 as well as of future and eternal moment, that he 
 should now, with all his heart, seek divine know- 
 ledge, " Wisdom is the principal thing, therefore 
 cet wisdom : and, with all thy getting, get under- 
 standing " * 
 
 * Pror. iv. 7 ; ii. 1— G. 
 
 
2$ 
 
 CHAPTER II. 
 
 THE INFLUENCE OF ERRONEOUS PREACHING ON 
 THE MINDS OF RELIGIOUS INQUIRERS. 
 
 There can be no question but that multitudes are 
 deceived in matters of religion, and rendered indif- 
 ferent, and even hostile to the doctrines of grace, 
 by listening to preaching which may be characteris- 
 ed, in apostolic language, as " another gospel." 
 
 In bringing before the reader some of the inju- 
 rious effects resulting from unscriptural statements, 
 the writer has no wish to expose the errors of men 
 who call themselves ministers of the gospel, or to 
 deal out invective, because their conduct is " not 
 according to godliness," but to execute a serious 
 and important duty relative to others. Were the 
 evils referred to confined to those who taught, there 
 would be less necessity for exposure. We might 
 leave them to God and their own consciences, and 
 pray that they might become the subjects of deep 
 and genuine repentance. But when we know that 
 many of the young, and many of those who occupy 
 situations in life, in which they influence others, 
 are prejudiced and misled, and their everlasting 
 happiness endangered; it becomes an imperative 
 
26 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 duty, in a work of this kind, plainly and fully to 
 state things as they are. The preaching of error is 
 a public offence committed against the well-being of 
 society, and fitted to injure the cause of truth and 
 righteousness. Those who are guilty of it feel no 
 shame, and those who suffer by it are not aware of 
 the amount of injury that is done to their principles 
 and their happiness. 
 
 In bringing forward some particulars respecting 
 erroneous preaching, it is not intended to allude to 
 any particular denomination. The guilt is equally 
 the same, in whatever section of the Christian com- 
 munity it may be practised. Let the remarks be 
 applied only to those to whom they are applicable, 
 and then justice will be done. 
 
 No arguments need to be advanced, to show the 
 influence which preaching must produce on the 
 opinions of a people, and consequently the solemn 
 responsibility of the preacher's office. The magni- 
 tude and duration of the consequences which must 
 result to the preacher himself, and to every one of 
 his hearers, from a proper or improper discharge of 
 his duties, must be evident to those who believe the 
 statements of the Bible respecting the soul and 
 eternity. To such the subject before us will be 
 important, and they will consider it their duty to 
 counteract, as far as they can, the preaching of 
 error. 
 
 There is a class of religious teachers to be found 
 in this country who do not preach the Gospel, as 
 made known by Christ and his apostles. They do 
 not present to their hearers, according to the Scrip- 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 27 
 
 ture statements, the doctrines of human depravity 
 and moral inability — of regeneration — of justifica- 
 tion by faith — of the atonement, and the necessity 
 of the Holy Spirit's influence to change the heart. 
 Their preaching is defective on all these great 
 points, and the consequences are fatal to themselves 
 and their hearers. They may not speak openly 
 against the doctrines referred to ; but by presenting 
 erroneous views of human nature, they weaken, and 
 indeed render unnecessary, all the great truths of 
 the Gospel. Let us, however, descend to parti- 
 culars. 
 
 The object of these preachers seems to be, not to 
 alarm their hearers by the descriptions of the Bible 
 respecting human depravity. The statements of 
 the Scriptures on that topic are either altogether 
 avoided, or, if at any time introduced, they are 
 spoken of as confined to the periods in which they 
 were written, and to the characters there described. 
 They speak of the human heart as possessing many 
 good qualities in the sight of God; and if men 
 should occasionally be incorrect in some outward 
 action, they tell their hearers of human frailty — of 
 the power of temptation, and the infirmities of man. 
 They speak of God as making allowances for pecu- 
 liar circumstances, and if men will only on the whole 
 do right, he will not be very strict to mark their 
 failings. There is, in short, throughout all their 
 preaching a concealment of the real seat of the dis- 
 order — the source of all evil. The Saviour did not 
 do so. He openly and publicly declared, that " out 
 of the heart proceed evil thoughts, murders, adul- 
 
28 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 teries, fornications, thefts, false witness, blasphe- 
 mies."* 
 
 The name of Christ is indeed employed, and he 
 is sometimes spoken of as our Saviour ; but his 
 atonement is not made known as the only founda- 
 tion of a sinner's hope before God. God's mercy is 
 mentioned, but it is generally confined in its mean- 
 ing to temporal good ; the mercy displayed in giv- 
 ing his beloved Son to die for the guilty, to save 
 rebels, enemies, from the wrath to come, is hardly 
 ever noticed ; and, even when alluded to, it is done 
 in such a way as if it were the least of the displays 
 of the divine goodness. Justification by faith may 
 be in the creed they profess to believe ; but it is 
 not ventured to be preached without connecting 
 with it justification by works ! Indeed, good works 
 are insisted on as able to procure the divine favour, 
 or at least preparing the way for acceptance in 
 God's sight. Hence the frequent exhortations to 
 partake of the sacrament, to perform deeds of cha- 
 rity, to show compassion to the poor and destitute, 
 and to act honestly before men. Attention to these 
 things is again and again described as the sum and 
 substance of true religion, as forming the character 
 of a truly good man. The deformity of vice, and 
 the beauty of virtue, are enlarged upon, and their 
 hearers are addressed as naturally loving the latter, 
 and of course willing to perform all that is right to- 
 wards God and man. Indeed, to judge from the 
 preacher's address, one would at once conclude, that 
 
 * Matt. xv. 19. 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 29 
 
 the whole congregation consisted of real Christians, 
 — that it would be truly presumptuous to suppose, 
 that in general the hearers disliked the Gospel, 
 cherished enmity in their hearts against God, and 
 would not come to the Saviour that they might 
 have life, and that consequently they were exposed 
 to the everlasting displeasure of God. Oh no ! 
 they are taught to believe that such evils and dan- 
 gers can only refer to the outwardly gross and im- 
 moral. Thus it is that men willingly deceive their 
 own souls. 
 
 What are some of the effects resulting from such 
 unscriptural preaching ? We answer, that many 
 have their prejudices strengthened against spiritual 
 religion. The doctrines of grace are reprobated as 
 dishonourable to God, and insulting to man in a 
 Christian country. They utterly dislike evangelical 
 preaching ; so that if at any time a good man should 
 preach in their own place of worship the doctrines 
 of the New Testament, in a faithful and earnest 
 manner, they cannot conceal their disgust. Even 
 respect for their own denomination will not restrain 
 them from protesting against such vulgar, enthusi- 
 astic preaching — such false and degrading views of 
 human nature — such partial and restricted misre- 
 presentations of the divine being. The result in 
 such cases is, that these persons become more at- 
 tached than ever to error. 
 
 Another effect is, an increased indifference to spi- 
 ritual religion, and a continued ignorance of it even 
 in theory. Heart religion remains altogether un- 
 known, and the mere outward service of the body is 
 
30 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 considered as all that God himself can require. 
 They have been taught to view amiable disposi- 
 tions, parental affection, filial obedience, and kind- 
 ness to the poor, as superior to the renewal of the 
 heart, love to God, and to his Christ. We can 
 therefore easily suppose, that deep humility of spi- 
 rit, on account of innumerable sins, is never consi- 
 dered necessary, and the powerful and delightful 
 emotion of lively gratitude is never felt to be a du- 
 ty or a privilege. The necessity of the teaching of 
 God's Holy Spirit is not acknowledged, and the aids 
 ■af heavenly grace are never sought, The pleasures 
 of the world are pursued with eagerness, and an oc- 
 casional strictness in attending to outward ceremo- 
 nies is considered as an apology for more devoted 
 attachment to the vain amusements of the world. 
 With them religion is a sort of necessary evil ; it 
 must be attended to, but the less it interferes with 
 their worldly pleasures and enjoyments the better. 
 And there is every thing in the preaching they are 
 accustomed to hear to encourage this state of mind. 
 There is nothing to arouse them, and lead to in- 
 quiry. No tempest howls — no clouds threaten a 
 storm — no breeze agitates the stream along which 
 they smoothly glide. If at any time a sound should 
 meet their ear, it is " peace, peace ;" and thus they 
 continue lulled in a state of fancied and dangerous 
 security. 
 
 A question, however, of a grave and momentous 
 nature, may be well addressed to such persons. It 
 might be said, how far can they be justified, in re- 
 ceiving that as truth which is not truth, and in 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 31 
 
 cherishing hopes which are in no degree sanctioned 
 by the word of God, when they possess means of 
 information able to remove all mistakes. The day 
 has passed by, when the word of God was closed 
 from the mass of the people. The Bible is, or 
 ought to be, in every family ; and surely, in reli- 
 gious matters, it should ever be appealed to, as the 
 highest and safest source of information. There is, 
 however, even among nominal protestants, a readi- 
 ness to receive the instructions of men in religion, 
 without exercising their own judgments, or com- 
 paring what they hear, with the law and the testi- 
 mony of God. There is still lingering about such 
 protestants, some of that spirit of antichrist, which 
 leads them to trust their souls altogether to the 
 care of their teachers, and to throw all the blame 
 upon them, if they should be misled : and there 
 does seem a willingness, on the part of some reli- 
 gious instructors, to receive on their heads the so- 
 lemn and fearful responsibility, and to view it as 
 light indeed. 
 
 But this can never be any excuse for the neglect 
 of personal, individual investigation. Those pro- 
 fessing religious teachers, who mislead their people, 
 in matters of infinite moment ; who preach another 
 gospel than that which the Bible reveals, are in- 
 deed awfully guilty. If they should live and die 
 in their present state, it had been better for them 
 that they had never been born. But while their 
 criminality and danger are so great, it should be 
 remembered, that every individual to whom they 
 have preached, stands responsible to God fo* his 
 
32 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 own belief and conduct. The guilt of the false 
 teacher will be aggravated, but the guilt of the 
 hearers will not be lessened. On the day of judg- 
 ment, there will be no removal of personal guilt to 
 others of their fellow creatures. The rule of the 
 Divine procedure is this, " unto whomsoever much 
 is given, of him shall be much required."* " Every 
 man shall bear his own burden (&f and it is declar- 
 ed, that " every one of us shall give account of him- 
 self to God."* I 
 
 And can those persons who neglect religion, com- 
 plain of injustice in requirements like these. Their 
 ignorance and indifference are voluntary, are wilful. 
 God has put into their hands his own divine word. 
 He has given it to men,, for the very purpose of 
 discovering error and obtaining the knowledge of 
 the truth. It is that they may try the doctrines 
 they hear from time to time, not indeed in the spi- 
 rit of self-sufficiency, or of cavilling, but with a real 
 desire to be found right at last. Hence the fre- 
 quent admonitions of Scripture, to attend to this 
 important duty. " Prove all things : hold fast 
 that which is good." " Beloved, believe not every 
 spirit, but try the spirits, whether they are of God ; 
 because many false prophets are gone out into the 
 world." " To the law and to the testimony : if they 
 speak not according to this word, it is because there 
 is no light in them."§ The Bereans were com- 
 mended, not only for receiving the word with all 
 readiness of mind, but also, because they " search- 
 
 * Luke xii. 48. f Gal. vi. 5. + Rom. xiv. 12. 
 § 1 Thess. v. 21. 1 John iv. 1. Isa viii. 20. 
 
. ON THE MINDS OF RELIGIOUS INQUIRERS. 33 
 
 ed the Scriptures daily, whether those things were 
 .so."* The Saviour, in addressing the church of 
 Ephesus, commends them for having attended to 
 this duty. " Thou hast tried them which say they 
 are apostles, and are not ; and hast found them 
 liars. ,, f Now, if after all these statements of reve- 
 lation, men will not try the spirits, whether they 
 be of God, will not appeal to the law and to the tes- 
 timony, it must arise either from amazing credulity 
 of mind, or from a criminal indifference to the high- 
 est concerns that can belong to human and sinful 
 beings. And may it not, at the same time, be safely 
 asserted, that the preacher who manifests an unwill- 
 ingness to have his statements tried by the divine 
 word ; who seeks to restrain a spirit of earnest in- 
 quiry among his hearers, justly excites suspicion 
 respecting his fidelity, or at least forgets his own res- 
 ponsibility, and that of his hearers ? But the con- 
 sequences to both are fearful in the extreme. The 
 highest authority has said, " If the blind lead the 
 blind, both shall fall into the ditch." 
 
 While such are some of the melancholy effects 
 produced by unscriptural preaching ; yet there are 
 some cases, in which the hearers begin to inquire 
 for themselves, and in some small degree to be dis- 
 satisfied with the sentiments of their teachers. This 
 state of things has not resulted from the preaching 
 they are accustomed to hear. Alas ! the pastor and 
 the people are alike in a torpid state. Seldom in- 
 deed is it, that in such a congregation, any inquiry 
 
 * Acts xvii. 11. f Hev. ii. 2. 
 
34 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 is made about the things of the soul ; such a state 
 of mind would at once be pronounced enthusiastic. 
 To some, however, the providence of God gives 
 Other means of religious instruction, than what they 
 possess in public. They have perhaps read their 
 Bibles, or they have met with human writings, 
 which plainly pointed out the truths of the Gospel : 
 or perhaps they have heard in their own place of 
 worship, a sermon from some faithful minister of 
 Christ ; or some religious friend has conversed with 
 them on the subject of salvation. Whatever may 
 have been the means employed, their attention has 
 been arrested, a concern about religion has been 
 produced, and they appear desirous of more infor- 
 mation. They still attend the same preacher, but 
 they are not quite satisfied. By degrees, they per- 
 ceive a great difference between his statements and 
 the word of God ; and prejudice against certain doc- 
 trines, begins to give way to a conviction of their 
 truth. But what are they to do ? there is no other 
 place near them where they can hear purer doctrine, 
 without exposing themselves to the charge of fickle- 
 ness and presumption, for venturing to be displeased 
 with their religious instructor, and to examine for 
 themselves the truths of the Bible. 
 
 Such cases do sometimes present much difficulty, 
 In those places, where the Gospel is not preached 
 by any individual, there can hardly be found any 
 one to sympathize with, or to direct the inquirer. 
 It is something so new and strange, to hear a desire 
 expressed for more sound instruction, that there is 
 a greater probability of meeting with opposition 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 35 
 
 than with countenance and assistance. To such in- 
 quirers, we would earnestly recommend a close and 
 persevering examination of the holy Scriptures, 
 with earnest prayer to God for the teaching of his 
 divine Spirit. To those who have an opportunity 
 of hearing the Gospel elsewhere than in their own 
 place of worship, the duty is plain. A partial illu- 
 mination of the mind and an acquaintance with the 
 Bible, should indeed be sufficient to enable men to 
 distinguish between truth and error : but still more 
 will those individuals see the difference, who are 
 really desirous to know the way of life ; who are 
 close students of the Scriptures, and view the sub- 
 ject as connected with their true happiness. Sur- 
 rounded, as they have been with the clouds of error, 
 and nurtured up in strong prejudices against the 
 doctrines of grace, they may have much to struggle 
 with. But if they are indeed convinced that they 
 have not hitherto received " the sincere milk of the 
 word, that they might grow thereby," they are 
 bound to seek it wherever it can be obtained. 
 
 A religious inquirer should not be deterred from 
 the discharge of a most important duty, by the cla- 
 mours of interested, or the persuasions of well mean- 
 ing individuals. They may try to frighten him 
 from seeking religious instruction except in his own 
 ^nomination. They will tell him to make the best 
 of his present advantages, though they may be few; 
 and to hope and pray for better times. They will 
 even entreat him not to leave the worship of his 
 fathers, or change his religion for any fancied good 
 he expects to receive among others. But can Ian- 
 
36 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 guage like this, succeed with a person truly aroused 
 to the importance of the question " what is truth ?" 
 Can he be prevented from obtaining an answer, by 
 opinions like these ? He may not, but still, such a 
 mode of address, may, for a time, distress and dis- 
 courage his mind ; especially when he finds religious 
 people venturing to speak so unscripturally, and 
 inconsistently with their professed regard for the 
 Gospel of Christ. 
 
 For is it not inconsistent to sanction what may 
 be called, with the utmost propriety, " another Gos- 
 pel ?" A woe is indeed pronounced, against man or 
 angel, who would be so presumptuous as to make 
 it known. To go, therefore,, and hear a man who 
 preaches unfaithfully, is to sanction what is dis- 
 pleasing to God, and injurious to men. It is mak- 
 ing no distinction between truth and error, and en- 
 couraging others to do the same. We are com- 
 manded to " cease to hear the instruction that caus- 
 eth to err from the words of knowledge."* The 
 blessing of God cannot rest on the preacher ; and 
 however good the intentions of the hearers may be, 
 it seems presumptuous to expect it to rest upon 
 them. 
 
 The inquirer is reminded, that the preaching of 
 the Gospel is the instituted ordinance of God, for 
 the spiritual benefit of men ; and far transcends*in 
 importance any difference of opinion that may exist 
 respecting church government or discipline. A full 
 and plain statement of its truths should be first 
 sought, and these should be diligently compared 
 * Proverbs xix. 27, 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 37 
 
 with the word of God ; every inquiry that has a 
 reference to religious duties, spiritual blessings, and 
 the divine glory, can be answered there. In that 
 sacred volume, the Gospel is declared to be the 
 power and the wisdom of God, to the salvation of 
 men. Its message conveys the very tidings that 
 the soul requires, and without which there can be 
 no real happiness. No external forms can supply 
 the lack of these tidings to a mind in earnest search 
 after truth ; no medicine but the balm of Gilead, 
 can heal a wounded spirit : and yet it sometimes 
 happens, that the inquirer refuses to receive com- 
 fort from the glorious truths of salvation. 
 
 When an individual, who has been accustomed 
 to hear erroneous doctrine, but who is now acting 
 according to conscience and to the word of God, 
 goes to hear the Gospel faithfully proclaimed, the 
 difference is so very striking, that his mind may 
 for a time be startled. The statements will some- 
 times be in such direct opposition to those things 
 which he had once heard with approbation, that 
 there will be at first a reluctance to acquiesce in 
 what is said. The unqualified way in which the 
 doctrines of the Gospel are stated ; the frequent 
 appeals made to the conscience, and the solemn 
 warnings addressed to those who do not believe in 
 Jesus Christ, lead him to think, that all this is 
 the reverse of the sentiments he had been accus- 
 tomed to hear, and that such statements do in- 
 deed require rigid investigation. Could the ene- 
 mies of free inquiry only know the operations of 
 such a mind, they would find that there was no 
 
38 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 fickleness, no easy credulity, in receiving new no- 
 tions on religious subjects ; but rather a repelling 
 of the humbling doctrines of divine grace ; an un- 
 willingness to give up altogether their former che- 
 rished opinions, and a lingering desire not to leave 
 every refuge of lies. These difficulties, however, 
 will be removed wherever there is the teaching of 
 the Spirit of God. In such cases, there will be 
 such a conviction of the truth as it is in Jesus, that 
 it will be heard and received with joy. The Gos- 
 pel will be prized, because it discovers the love of 
 God to men, and communicates those blessings 
 which are able to save and to purify the soul. 
 
 But there is another kind of preaching, which, 
 though different from that which we have attempt- 
 ed to describe, is yet very injurious ; as it tends to 
 bewilder, to deceive, and to keep well-meaning indi- 
 viduals and inquirers after truth, in a state of men- 
 tal distress for months and years. The preacher 
 may be professedly orthodox ; he may openly state 
 his belief in many important doctrines of Christia- 
 nity; such as, the doctrines of the trinity, the atone- 
 ment, and the necessity of divine influence to renew 
 the mind. But his own mind is not fully awaken- 
 ed to the importance of spiritual religion, and his 
 own heart has not been changed by the Spirit of 
 God. He is unable, therefore, to make the distinc- 
 tion between a mere professional belief in Christia- 
 nity, as a system of theology, and that belief of the 
 Gospel which humbles, purifies, and saves the soul. 
 At the same time, he may feel convinced, that as a 
 minister of religion he has many duties to perform. 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 39 
 
 and he may be active and sincere in attending to 
 some of these, as far as he knows. Believing that 
 Christianity is the best system of religion in the 
 world, he may frequently preach in defence of it, 
 and do so with considerable acumen and success. 
 His style of composition may be chaste and per- 
 spicuous, and his delivery may be earnest and im- 
 pressive ; and yet, after all, he fails in giving a 
 scriptural view of the doctrines of the Gospel : nay, 
 he so mingles error with truth, that its great pecu- 
 liarities are lost sight of, and his hearers remain 
 uninstructed in the way of salvation. 
 
 There is indeed in his sermons a reference to the 
 doctrines of grace ; but, at the same time, a fear to 
 make them too prominent, lest they should be 
 abused, and do injury to morals. There is through- 
 out, a wish to take a more favourable view of what 
 is evil in human nature than the word of God war- 
 rants him to take, and to estimate too highly what 
 is benevolent and amiable in man. He acknow- 
 ledges that men are sinners, but at the same time 
 declares, that there is not naturally an entire un- 
 willingness on their part to seek forgiveness or to 
 do God's holy will. He allows that man's obedience 
 is defective — is imperfect, but holds that if it is sin- 
 cere, God will not refuse it. He teaches, that if 
 the sinner will only do the best that he can, the 
 mercy of God will not be withheld. Let man only 
 cultivate the good that still exists in his heart, and 
 he will be happy at last. 
 
 And even when the preacher approaches nearer 
 to the truth, still the defects of his teaching are 
 
40 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 many. He may distinctly speak of the divine mer- 
 cy, and Christ may be often named as the Saviour 
 of sinners ; but with all this, there is a lamentable 
 deficiency in pointing out the way of acceptance 
 with God. The manner in which the divine mercy 
 is spoken of is calculated to make his hearers sup- 
 pose, that it may be obtained without faith in Christ ; 
 that it is a perfection of deity, the manifestation of 
 which all may enjoy, if they only repent of their 
 sins. They are exhorted to seek for mercy, to trust 
 in the mercy of God, and to be thankful for it. But 
 seldom is the necessity of a mediator plainly stated ; 
 hardly is Christ ever made known as the only way 
 to the Father, and the only medium through which 
 the divine mercy can reach guilty men. His atone- 
 ment is named, but so vaguely, that to minds un- 
 acquainted with the plan of salvation, it is never 
 seen as that great and perfect work which procures 
 mercy for sinners consistently with divine justice. 
 The mercy of God is chiefly insisted on, and the 
 truth, justice, and righteousness of God are seldom 
 alluded to, at least in connection with the salvation 
 of the soul. Thus he loses sight of one of the chief 
 designs of God, in revealing the mercy of the Gos- 
 pel. This glorious design is plainly and fully stat- 
 ed by the Apostle Paul, " Being justified freely by 
 his grace, through the redemption that is in Christ 
 Jesus, whom God hath set forth or fore-ordained to 
 be a propitiation, through faith in his blood, to de- 
 clare his righteousness for the remission (or passing 
 over) of sins that are past through the forbearance 
 of God; to declare, I say, at this time his right- 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 41 
 
 eousness, that he might be just, and the justifier of 
 him who believeth in Jesus.' 1 * 
 
 The defective preaching to which we have refer- 
 red, must be productive of much injury to the hear- 
 ers. It has a tendency to give erroneous views of 
 the real condition of man, as a sinner in the sight 
 of God, and thus to keep him from the cross of 
 Christ. It conceals the nature of the obedience 
 which God requires, — it gives a false view of the 
 divine mercy, and forms in the mind indistinct no- 
 tions of the great doctrines of the Gospel, which 
 are able to give peace to the conscience, and to save 
 the soul. And though true inquirers after truth 
 may come at last to the knowledge of it, in spite of 
 all those difficulties in their way, yet they are de- 
 tained a long time in a labyrinth of error, and re- 
 main in a state of anxiety, which a clearer statement 
 of the Gospel would have prevented. Let us no- 
 tice, however, the evil results of the preaching re- 
 ferred to more at length. 
 
 When men are accustomed to hear of ways of 
 acceptance with God, flattering to the pride and 
 unbelief of the heart, it is no wonder if there is an 
 attempt on their part to seek happiness in them, 
 and at the same time to neglect the true and only 
 way of salvation. They have heard that God's law 
 should be obeyed, but they have also been led to 
 view the Gospel as a scheme for lessening the 
 strictness of its requirements, and filling up what 
 may be lacking in their obedience ; so that, if they 
 
 * Rom. iii. 21, 25. and 26. 
 
42 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 are only sincere in what they do, God will pass by 
 their shortcomings, and save their souls. They do 
 not examine and believe the Scripture statements, 
 or they would recollect that Christ declared, "Think 
 not that I am come to destroy the law or the pro- 
 phets : I am not come to destroy but to fulfil. "* 
 They forget also the unalterable nature of its de- 
 mands, and that perfect obedience is required under 
 every dispensation and in all circumstances where 
 this law is known. 
 
 This erroneous view of the requirements of the 
 law of God becomes a snare to the soul. While 
 the mind is in ignorance respecting the Gospel, and 
 yet a conviction exists that something should be 
 done for their salvation, there will be an attempt to 
 substitute sincere for perfect obedience. There is 
 indeed no part of Scripture which in the smallest 
 degree sanctions the delusion ; but with such per- 
 sons there is no inquiry " what saith the Lord ?" 
 But even if the Bible had declared that God re- 
 quired no more, no man whose heart is unrenewed 
 by the Holy Spirit can render even this sincere 
 obedience to the divine law. He may be indeed 
 sincere in his profession, and in what he says and 
 does, but this sincerity has no reference to the will 
 of God, neither has it been produced by love to 
 Him. " True sincerity," one says, " must imply 
 honesty of mind, a faithful use of the means of 
 knowledge and improvement, a desire of being in- 
 
 * Mat. v. 17. 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 43 
 
 structed, humble inquiry, impartial consideration, 
 and unprejudiced judgment." 
 
 Now all these qualities are wanting in the minds 
 of those who willingly cherish the delusion refer- 
 red to. Could they only see for one moment 
 the extent of God's law, they would be convinced 
 that in their present condition it would be as diffi- 
 cult to render sincere as perfect obedience. They 
 would also see, that it is dishonouring to God to 
 imagine, that he is daily and hourly violating de- 
 clarations which he himself has made in his word ; 
 which he would be doing, if sincerity were all he 
 now required. Has he not said, " Whosoever shall 
 keep the whole law, and yet offend in one point, he 
 is guilty of all ?"* " The soul that sinneth it shall 
 die ?"-(- " Cursed is every one that continueth not 
 in all things which are written in the book of the 
 law, to do them." { 
 
 In these passages there is no intimation that Je- 
 hovah lays aside the smallest claim of his law on 
 account of human infirmities, or weakens in the 
 least degree his awful threatenings, because a sin- 
 ner may venture to say, that he is sincere in his 
 obedience. It should be noticed here, that since- 
 rity is essential to the Christian character. It is 
 not that, however, which justifies or saves the be- 
 liever. But he knows that where it does not exist, 
 whatever an individuars profession may be, he is 
 not a Christian. " Behold an Israelite indeed, in 
 
 * James ii. 10. f Ezek. win. 4. 
 
 + Gal. iii. 10. 
 
44 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 whom is no guile," must be said in a greater or less 
 degree of all believers in Christ. Hence the ad- 
 monition to be " sincere and without offence till 
 the day of Christ." * The Christian considers sin- 
 cerity as an evidence of a change of heart, not as a 
 natural or acquired disposition of his own, but like 
 other spiritual blessings, the gift of God. As such 
 it never can be meritorious, never can deserve hea- 
 ven ; it is only one proof that he is preparing for 
 
 Again, when men are taught to believe, that if 
 they do the best they can, God will be merciful un- 
 to them, and bless them for ever, what conduct can 
 we expect from them under the influence of such a 
 notion ? Dangerous as the result may be, we 
 greatly fear that this is a favourite error with mul- 
 titudes. 
 
 But it will not bear investigation. Where is the 
 individual to be found, who does the best he can ? 
 Defective as the views of such persons must be, re- 
 specting the extent of the divine law, yet even when 
 the standard of morals is brought down as low as 
 this, and the claims of Jehovah are made to bend 
 to the imperfections of his creatures, and men are 
 tried on their own principles, no one can be found 
 guiltless. Where is the individual who has at all 
 times acted according to his convictions of duty ? 
 who has never, in any instance, yielded to an evil 
 bias, and to the indulgence of self-love, or some 
 animal passion, though he knew that in doing so, 
 
 * Phil. i. 10. 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 45 
 
 he was doing wrong ? A very slight examination of 
 the case before us, will show the fallacy of cherish- 
 ing such delusive hopes. It will be found, that 
 even on the very low ground taken by men them- 
 selves, the sinner must be condemned. He has not 
 for one day of his life, done the best that he could. 
 He has not avoided sin as he might have done ; he 
 has not outwardly obeyed God's commandments as 
 he might have done. He could have shown more 
 regard for the Bible, for the preaching of the Gos- 
 pel, and for the Sabbath-day, than he has done. 
 He might have listened more to the voice of con- 
 science, and had he done so, it would have told 
 him, that he needed mercy, and ought to have 
 sought it. 
 
 All these things have been neglected. He has 
 not performed even these duties, which, if done, 
 would have left him still equally exposed to the 
 wrath of God. But there has been on his part un- 
 willingness, a disinclination to attend to these things, 
 and an unfaithfulness in acting according to the know- 
 ledge he possessed, which ought to convince him of 
 the criminality and folly of expecting to secure the 
 divine favour, by doing the best that he can. 
 
 And yet, how many are doomed, from Sabbath 
 to Sabbath, to hear these false foundations propos- 
 ed, as the ground of a sinner's hope before God ? 
 It cannot therefore be surprising that sentiments 
 which are flattering to the pride of the human heart, 
 should not only be welcomed, but also retained with 
 a degree of pertinacity, proportioned to their ima- 
 ginary value, even when clearer views of the. truth 
 
46 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 are obtained. When their minds are in some de- 
 gree awakened, and their former expectations begin 
 to be shaken, they hardly know what to do. They 
 have tried to derive comfort from their fancied sin- 
 cerity, and their own endeavours ; but they have 
 found out their insincerity in God's sight, and that 
 in all things they offend, and come short of the 
 glory of God. It is true, they hear from time to 
 time of the atonement of Christ, but they are not 
 told clearly how they are to be put in possession of 
 its invaluable blessings ; nor do they understand 
 the connection that it has with their salvation. The 
 fear of punishment is but ill allayed, by the decla- 
 ration that God is merciful. They feel themselves 
 so guilty and unworthy, that they sometimes ques- 
 tion the possibility of his mercy reaching them, un- 
 less they become better. Thus, they will attempt 
 to lessen their unworthiness, by a more strict atten- 
 tion to religious and other duties ; and so confused 
 are their ideas, respecting the method of salvation, 
 that they sometimes fancy, that in some such way, 
 they will present a claim on the divine compassion, 
 and render God more propitious. But every attempt 
 to derive real peace and hope, from delusions like 
 these, fails, and they remain distressed and anxious, 
 for they sometimes more than suspect, that it is 
 unsafe to risk the salvation of their souls on such 
 foundations. 
 
 Had the riches of divine mercy, as displayed in 
 the all-sufficient atonement of the Son of God, been 
 brought fully and frequently before these religious 
 inquirers ; had the numerous and gracious invita- 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 47 
 
 tions of mercy been addressed to them, in all their 
 simplicity and freeness ; had the scheme of mercy 
 been clearly explained, as securing a perfect obe- 
 dience to the divine law, as well as the fullest satis- 
 faction to its every claim, they would not have sought 
 to work out a righteousness of their own. They 
 would have seen, that it is not because we are bet- 
 ter than others, that God forgives us, but because 
 we are sinners, believing the testimony He has 
 given of his Son ; and made willing in the day of 
 his power, to trust our salvation with Him, who is 
 appointed by the Father to be the Saviour of men. 
 
 How necessary is it, for the individuals referred 
 to, again and again to be assured, that God is love ; 
 that He is ready to forgive all who come to Him, 
 in the name of his Son ; that he demands no pre- 
 vious worthiness, no deeds of righteousness, no plea 
 of merit, but promises to every one who believes in 
 Christ, the remission of sins, and an inheritance 
 among the sanctified ones, whatever may have been 
 his previous character or sins ; to declare, that in 
 his sight all equally need forgiveness, and must re- 
 ceive mercy as an act of free, unmerited grace. 
 
 Such an exhibition of the truth is necessary, to 
 satisfy the mind of the inquirer, who sees that he 
 cannot yield sincere obedience ; that he has failed 
 in ten thousand instances, in his duty to God and 
 man ; that he has too often slighted the divine 
 mercy, to be able to claim it as a right ; and that 
 he has broken the divine law too frequently, to ex- 
 pect justification by it. He has found much evil 
 within liis heart. He sees no remedy in himself 
 
48 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 for this corruption ; for though he struggles against 
 it, he feels as if it increased in strength. His many 
 resolutions of amendment have been broken, and 
 his attention to religious duties has been the result 
 of fear, and not of love. In short, the justice, holi- 
 ness, and truth of God, appear to place such limits 
 to his mercy, and he finds himself so utterly incapa- 
 ble of yielding perfect obedience to his holy law, 
 that he almost despairs of obtaining salvation. 
 
 No faint, no inadequate statement of the truth, 
 will meet these difficulties. He is in such a state 
 of mind, as to require the full and perfect remedy 
 which God has provided. A meagre system con- 
 taining a part of the Gospel, or occasionally ap- 
 proaching near its whole declaration, only tanta- 
 lizes and keeps from the cross of Christ. He needs 
 a full development of the mercy of God, as display- 
 ing his righteousness, equally with his mercy ; as 
 proving his hatred to sin, as well as his love to the 
 sinner ; and as securing for his law, perfect obedi- 
 ence, though the sinner has sinned and come short 
 of the glory of God. 
 
 The inquirer formerly cherished a false peace of 
 mind, but it has passed away, and left anxiety and 
 uneasiness. The peace that passeth understanding, 
 has not yet taken possession of the heart, and nei- 
 ther can it, till there is a clear and scriptural ac- 
 quaintance with the plan of saving sinners ; till the 
 soul believes, that in the blood of Christ, all guilt 
 can be washed away ; and till there is an individual, 
 a personal reliance, on the finished work of the 
 Redeemer, as the only ground of hope for accept- 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 49 
 
 ance in the sight of God. Where there is this, 
 then the blessings of salvation will be enjoyed. The 
 full exhibition of the truth will be desired, and no- 
 thing but the doctrines of grace, without human 
 paring and hedging, just as they are revealed in the 
 Scriptures, can now satisfy the mind. 
 
 In thus stating the necessity of hearing and be- 
 lieving the Gospel, in order to salvation, there is 
 not the smallest intention to lessen for a moment, 
 the claims of Jehovah on the obedience of his people. 
 Indeed, it may be safely asserted, that those who 
 are most strenuous, in their defence and love of the 
 doctrines of grace, are the best friends of morality. 
 Throughout the Scriptures, the belief of these doc- 
 trines is ever spoken of as accompanied by self-de- 
 nial, by love to God and man, and by the practice 
 of holiness. It is declared, that till there is this be- 
 lief of the truth, there can be no motive sufficiently 
 powerful to constrain to universal obedience. It 
 might indeed be expected, that the morality of the 
 true Christian, would be far superior to the strictest 
 morality of the man of the world ; and an appeal to 
 facts will prove, that the expectation is well founded. 
 
 How inconsistent a creature is man ! How fre- 
 quently do we find, that the very individuals who 
 are loudest in their outcry, against the preaching 
 of the doctrines of grace, as likely to weaken the 
 grounds of moral obligation, and as opening the 
 door to licentiousness, are the very first to exclaim 
 against the persons who embrace these doctrines, 
 as too strict and precise, as being righteous over 
 much, and so on. How the same doctrines can 
 
 D 
 
50 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 produce such opposite effects, is a difficulty which 
 perhaps the enemies of the Gospel can explain, 
 though it has never yet been done by them. 
 Christians, however, do understand why these 
 contradictory charges are brought against them- 
 selves, and the truths they love. They know that 
 the same reasons which lead ungodly men to speak 
 against the doctrines of grace, induce them to speak 
 against the practice of holiness. The pride and en- 
 mity of their hearts rise against the humbling doc- 
 trines of the Gospel, and constrain them to oppose 
 its pure and self-denying principles. There is in 
 such men an unwillingness to be considered wrony, 
 and they will indirectly try to defend their dislike 
 to the spiritual religion of the Bible, by attacking 
 unjustly the principles, motives, and lives of ge- 
 nuine Christians. 
 
 The inquirer will find this to be the case as he 
 becomes better acquainted with himself, and obtains 
 more distinct views of the nature of the Gospel. He 
 will more clearly understand why he so long wel- 
 comed statements from the pulpit which he now sees 
 to be dangerous ; and as he continues to acquire 
 fresh discoveries of his own unworthiness and of the 
 divine holiness and love, the pride of his heart will 
 be humbled, and the enmity of his heart will be 
 slain. He will need no arguments to convince him 
 that he must become as a little child, or he cannot 
 see the kingdom of heaven. He once indeed 
 thought that all the difficulty of a religious life lay 
 in the performance of certain outward duties ; now, 
 when his mind is truly awakened, he perceives the 
 
OX THE illNDS OF RELIGIOUS INQUIRERS. 51 
 
 difficulty of believing, simply believing what God 
 tells him in his word. This tends to humble him 
 still more, because it is an additional proof of the 
 perverseness and unbelief of his heart. 
 
 But it is safe for the inquirer thus to become con- 
 vinced of his true character, especially when this 
 humbling view of himself is accompanied with 
 clearer and more enlarged views of the Redeemer's 
 fitness and glory. It is then that he begins to re- 
 alize the value of spiritual blessings, and to receive 
 the fulfilment of the divine promises. " He that 
 humbleth himself shall be exalted."* " The meek 
 will he guide in judgment, and the meek will he 
 teach his way."-)- " I will instruct thee, and teach 
 thee in the way which thou shalt go. 1 '! 
 
 The preaching he now desires, and without which 
 he cannot be satisfied, is the full and simple exhibi- 
 tion of the Gospel of Christ, as divinely adapted to 
 the spiritual wants of men, and as infinitely fitted, 
 when believed, to remove misery, to wash away 
 guilt, to strengthen weakness, and to raise degraded 
 man to moral worth, and reconcile him to God ; 
 as able to impart peace to the heart, and to give that 
 hope which maketh not ashamed ; as powerful in 
 constraining to every good word and work ; and 
 finally, as intended to prepare him for that perfect 
 state of existence which the mercy of God in Christ 
 Jesus, has led him to expect that he will at last en- 
 joy- 
 Nothing now grieves him more than to hear man 
 
 * Luke xiv. 11. -f- Psa. xxv. 9. $ Psa. xxxii. 8. 
 
52 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 in his natural state unduly exalted, and the Sa- 
 viour debased by the concealment of his glories, and 
 by the preaching of other ways of salvation. He 
 cannot, he dare not wish such unscriptural preach- 
 ing God-speed. He has himself experienced its in- 
 jurious influence, and therefore rejoices when minis- 
 ters of all denominations adopt in their practice the 
 decision of the apostle Paul, " For I determined 
 not to know anything among you, save Jesus Christ,, 
 and him crucified. ,, * 
 
 But are all those saved who have the privilege of 
 hearing the Gospel faithfully stated every Sabbath ? 
 or do they even entertain correct notions respecting 
 divine truth ? Alas ! it must at once be admitted, 
 that multitudes have perished who were favoured all 
 their days with the Gospel ; and that many now, 
 who every Sabbath listen to the truth, continue ig- 
 norant of it. It ought, however, to be stated, that 
 in the former case of erroneous preaching, the errors 
 imbibed and the difficulties placed in the way of 
 inquirers, were the necessary results of defective 
 statements of the Gospel ; but in the latter case the 
 mistakes that are made, are in the face of correct 
 statements of the truth, and seem to be the result of 
 inattention or dislike, rather than believing too rea- 
 dily the instructions of their teachers. 
 
 In many cases persons are to be found who have 
 for many years heard faithful, earnest, and affection- 
 ate preaching ; every sermon containing much that 
 was fitted to arouse, instruct, and save the soul, and 
 
 * 1 Gov. ii. 2. 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 53 
 
 yet. they remain ignorant of the first principles of 
 the oracles of God. It is indeed very distressing to 
 meet with persons who have been thus favoured 
 with simple and sound instruction, who yet manifest 
 nearly as much ignorance of the true way of salva- 
 tion as if they had never been informed of it. It 
 may sometimes be difficult to account for a fact like 
 this, especially when the same persons are shrewd 
 and knowing in the affairs of the present life ; unless 
 we explain it on the ground of complete indifference 
 to every thing connected with the soul, and an 
 eager and supreme attention to worldly things. The 
 most unaccountable part of the matter, however, is 
 the continued attendance of such persons on preach- 
 ing which condemns them. For though there must 
 be a great deal said which they cannot comprehend, 
 (not because it is in itself incomprehensible, but be- 
 cause they have never considered for one moment 
 the meaning of religious words and phrases,) yet 
 they must also hear frequent appeals to the con- 
 science, as well as to the judgment ; the danger of 
 indifference will be pointed out, and the guilt of un- 
 belief presented before them time after time ; the 
 threatenings of the divine word must also be listen- 
 ed to, so that the final destiny of the wicked cannot 
 be altogether unknown. 
 
 It is not with this class of hearers we have now to 
 do. If an earnest, simple, affectionate, and faithful 
 ministry will not arouse them to attention, as far as 
 human instrumentality is concerned, an appeal in 
 this place to their judgments and understandings 
 can be of little avail. Perhaps the soul of man can 
 
54 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 be placed in no situation of greater danger than that 
 which has just been described. Every Sabbath 
 hearing the truth, and yet willing to remain in er- 
 ror ; listening to instruction of the most valuable 
 kind, and yet preferring ignorance ; informed of the 
 importance of religion, and yet viewing it as the 
 most unimportant thing in the world ; told of the 
 love of God to guilty men, and yet continuing to 
 hate God ; acquainted with the invitations of mercy, 
 and yet acting as if they knew them not ; warned 
 of the fatal consequence of impenitence, and yet ne- 
 ver allowing one feeling of alarm to distress them, 
 or a sense of unworthiness in the sight of God to 
 trouble them for a single moment. 
 
 While such is the distressing condition of many 
 who hear the truth preached ; there is another class, 
 neither so indifferent nor so ignorant, who yet de- 
 rive comparatively little benefit from the means of 
 religious instruction. They also hear the Gospel ; 
 nay, they pride themselves on being quite orthodox 
 in their sentiments. They are able to define the 
 limits between truth and error. Their knowledge 
 of the theory of religion may not only be correct, 
 but extensive. At the same time, their acquaint- 
 ance with theology has no practical effect upon their 
 conduct, and has no influence on their temper or 
 their hearts. They are hearers, but not doers of 
 the word. They speak in favour of the Gospel, 
 when they speak at all on the subject of religion ; 
 and on no account would they attend the preaching 
 of any minister who did not declare it. 
 
 Examine the real situation of an individual be- 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 55 
 
 longing to the class in question, and it will be found 
 that he remains unhumbled and unsanctified, even 
 under the sound of that Gospel, which is fitted to 
 abase the pride of man, and to purify his depraved 
 affections. He hears much on the Sabbath, which 
 he does not cordially receive, and some things which 
 he will not believe. Accustomed as he is, to think 
 himself a friend to the doctrines of the Gospel, he 
 begins to claim a right to withhold his assent from 
 some of the statements made respecting the effects 
 of those doctrines upon the heart and life. He 
 hears frequently of the necessity of a change of 
 heart, in what this change consists, and how it dis- 
 plays itself in the conduct. He hears of the peace 
 obtained when sin is forgiven and reconciliation is 
 made with God. The sanctifying influence of the 
 truth is described. Love to Christ is spoken of as 
 supreme, constant, and universal ; displaying itself 
 in the exercise of holy affections and in holy actions ; 
 and in fact, as the constraining principle to active 
 and persevering obedience. He hears the preacher 
 describe the joys of religion, and the happiness ex- 
 perienced in communion with God. He is reminded 
 of the promises of the Gospel, their number, value, 
 and adaptation to the varied circumstances of the 
 Christian life. The hopes of the Christian are un- 
 folded ; their purifying, animating, and comforting 
 effects are described. He hears the preacher trace 
 all these invaluable blessings to the sovereign grace 
 of God, and point them out as convincing proofs 
 that " God is love" 
 
56 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 But, alas ! these are topics which this hearer of 
 the Gospel cannot enter into, even though he may 
 profess to acknowledge them as true. This acknow- 
 ledgment is only the result of habit, acquiescing 
 in statements familiar to the ear, again and again 
 heard without contradiction, and now received as 
 matters of course. If there is not this ready ac- 
 quiescence, but rather a mental conviction, that the 
 statements of the speaker do not describe any thing 
 he ever felt or experienced ; it is got rid of, either 
 by attributing them to the peculiar phraseology of 
 the preacher, or by supposing that they contain 
 descriptions of emotions, not indeed obtained as yet, 
 but by and by to be experienced. 
 
 When an individual, who has for years been thus 
 situated ; honest, as far as he knows, in preferring 
 the doctrines of the Gospel in theory, and yet prac- 
 tically and experimentally remaining in ignorance 
 of them ; when such an one begins, under the teach- 
 ing of the Holy Spirit, to see that there must be 
 some deficiency in his knowledge respecting religion, 
 he becomes anxious and uneasv. He begins to hear 
 the preacher with greater attention, and many things 
 are now stated, which he does not understand, and 
 which are yet spoken of as the experience of every 
 one who believes the Gospel. He prefers the Gos- 
 pel, and of course he thought he believed it ; but 
 he now feels constrained to ask himself, why is it 
 that he never felt joy and peace, — never experienced 
 the pleasures of religion, — never knew what it was 
 to have communion with God. Can it be possible 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. £>7 
 
 that he has lived so long, and heard and read so 
 much about religion, and yet after all is destitute 
 of its blessings. 
 
 We know that such is the state of mind of some 
 hearers of the Gospel when first brought to serious 
 consideration about their souls. Such persons are 
 not accused of hypocrisy. They made no preten- 
 sions to religious character, or strictness, as the 
 world calls it. They fancied it was enough to ac- 
 knowledge their preference of orthodoxy, by hearing 
 the doctrines of the Gospel. They have had no 
 wish to deceive themselves, far less would they wish 
 to deceive others. They saw, that certain doctrines 
 were recorded in the Bible, or were to be found in 
 the religion of the country, and they accordingly 
 went to hear them preached. It is therefore well 
 when such persons are brought into an inquiring 
 state, and begin to detect their deficiencies, and ap- 
 ply to themselves what they had formerly allowed 
 to pass by without observation. To suspect that 
 they have been wrong, is the first step in getting 
 right. The peace they had formerly cherished they 
 find to have been false, for it did not spring from 
 an interest in the blood of Christ, or from confidence 
 in the divine being. They now see, that if they 
 have abstained from outward sins, and attended to 
 outward religious duties, they were never induced 
 to do so from love to Christ ; that if there are plea- 
 sures in religion like those described in the Bible, 
 flowing from communion with God, they are con- 
 scious they never tasted those pleasures, for they 
 know not what communion with God means. They 
 
58 THE INFLUENCE OF ERRONEOUS PREACHING 
 
 are persuaded that there are promises in the Bible, 
 but they have no community of feeling with those 
 who speak of the support and comfort derived from 
 them, for they cannot trace any of their joys or 
 comforts to such a source. They are also constrain- 
 ed to admit, that the hopes of the Christian, which 
 are described as so cheering and animating in the 
 journey of life, are unknown to them, and that they 
 have never ventured to think even of death without 
 a feeling of gloom pervading their minds ; far less 
 to look to the unseen world with composure and 
 satisfaction. 
 
 « What is an individual, in such a state of mind, 
 to do in his new and peculiar circumstances ? The 
 path of duty seems plain. He has often heard that 
 he is a sinner ; he is now to believe the humbling 
 truth, and be abased before God ; he has heard of 
 the glorious news of salvation ; he is now to believe 
 the testimony of God concerning his Son, Jesus 
 Christ, and to flee to him as the hope set before 
 him in the Gospel. 
 
 Surely such an one cannot now remain indiffer- 
 ent to those things which he is convinced he has 
 already too much neglected. The preference to the 
 Gospel must not now be confined to respect for it 
 as a system, but be shown in renouncing every false 
 confidence, in giving up the love of sin and of the 
 world, and esteeming spiritual blessings as the best 
 gifts of Jehovah's hands. Religion must not be 
 restricted to a mere attendance on the public wor- 
 ship of God, but it must enter into all the business 
 of life, and regulate every affection of the mind. 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 59 
 
 When this individual becomes a true believer in 
 the Lord Jesus Christ, what a revolution takes place 
 in his thoughts, and desires, and knowledge. He 
 now hears the Gospel with a most intense interest, 
 which he never in the smallest degree felt before ; 
 he understands it now, and applies it to his own 
 circumstances ; he perceives the truth of descrip- 
 tions respecting human nature, that he never fully 
 admitted before ; and he beholds such a value and 
 an importance in the Gospel, that he listens to the 
 message of salvation as tidings in which he is deep- 
 ly concerned. Having believed, he obtains the re- 
 mission of his sins. He now hates sin, and loves 
 holiness. The promises of the Bible appear ex- 
 ceedingly great and precious. He goes to the house 
 of prayer with devout and grateful feelings. He 
 mingles in the services of the sanctuary with emo- 
 tions of joy and sacred pleasure. Were he called 
 on to describe the change in his state, his character, 
 and feelings, he would do so in the language of the 
 Apostle, " Old things are passed away ; behold, 
 all things are become new."* 
 
 • 2 Cor. v. 17. 
 
60 
 
 CHAPTER III. 
 
 THE INFLUENCE OF HUMAN WRITINGS ON THE 
 MINDS OF RELIGIOUS INQUIRERS.* 
 
 The belief of the Gospel is not only connected with 
 the acquirement of Divine knowledge, but also with 
 the unlearning of human error. The latter duty is 
 found by many to be severe and tedious. This is 
 especially the case with those who in early life have 
 been exposed to the injurious influence of writings 
 which deny the inspiration of the Holy Scriptures, 
 and thus seek to deprive men of a Divine revelation 
 altogether. These individuals have impressed deep- 
 ly on their memories the sneers and scoffs of the 
 enemies of the Bible, and regret, when too late, the 
 effect on their principles and comfort. For even 
 after they are convinced of the justice and import- 
 ance of the claims of Revelation, and have found 
 the Sacred Volume to contain the truth of God, 
 they frequently find that their minds are unhinged, 
 by the sophistry of its opponents. They cannot al- 
 together forget the bold assertions and the many ob- 
 jections brought against Christianity, though there 
 may exist in their minds a habitual and firm convic- 
 tion that they have believed only that which is true. 
 
 * A very few sentences in this chapter are taken from a series 
 of Essays " On the Character and Influence of the Literature of 
 the Day," written by the author and inserted in the Congrega- 
 tional Magazine for 1827. 
 
THE INFLUENCE OF HUMAN WRITINGS, &C. 61 
 
 They find, in their painful experience, that the sug- 
 gestions of unbelief, aided by the suggestions of 
 others, occasion much distress ; and that it is not 
 till they are enabled to recal, and present to their 
 minds, the powerful arguments in favour of the 
 truths of revelation, and their personal interest in 
 those truths, that peace is obtained. 
 
 We are now referring to the effects produced by 
 the writings of those individuals, who never ventur- 
 ed on fair and equal ground to oppose Christianity. 
 As if aware of the weakness of their cause, they em- 
 ployed bold unqualified assertions, and the shafts of 
 ridicule ; and thus tried to destroy the claims of 
 revelation altogether. Instead of openly meeting 
 the evidences which prove the truth of Christianity, 
 they boldly assaulted a corrupt system, alike dis- 
 owned of God and of every holy being. The reli- 
 gion which those writers opposed, was the religion 
 of men, of forms, and corruptio7is. If the first 
 preachers of the Gospel had risen from the dead, 
 they could not have discovered in Popery that pure, 
 and simple, and spiritual system, which they were 
 commissioned to make known to all nations. If any 
 thing of essential truth was left in the system refer- 
 red to, it was employed to give sanction to the most 
 destructive errors ; to blind instead of enlightening 
 the human mind. It was not honest, then, to hold 
 up that thing as the Christianity of the New Tes- 
 tament. The writings of such men, however, pro- 
 duced a baneful effect. If indeed the minds of those 
 exposed to their influence, had been sufficiently en- 
 lightened to separate sophistry from sound argu- 
 
62 THE INFLUENCE OF HUMAN WRITINGS 
 
 ment, and to distinguish names from things; to 
 discover fraud, and rancour, and a spirit of malevo- 
 lence, when solemn and honest means should have 
 been employed, there would have been comparative- 
 ly little danger. But when, alas ! the vast majority 
 of the readers of such works, are eagerly seeking 
 something to justify themselves in their rejection of 
 the truth, or from indifference and dislike to spi- 
 ritual things, are willing to receive all that is said 
 against Christianity, we need not wonder at the ef- 
 fects produced. And even in the cases of individuals, 
 who have no desire to read such works, yet when 
 they are placed in their hands, and perused with no 
 fixed principles regarding religion ; never having 
 indeed attended to the subject, and with a predis- 
 position to receive error rather than truth, we could 
 expect no other result than a prejudice against 
 Christianity. 
 
 Could it be possible to find a human mind, un- 
 biassed in the great matter of religion ; — with no na- 
 tural tendency to love evil or good, — and with the 
 mind placed in a sort of equipoise ; yet it is plain that 
 if that individual reads a book, professedly or covertly 
 written against revelation, and does not also read a 
 volume written in favour of the oracles of truth, his 
 mind will receive a bias against the Gospel, the equi- 
 librium will be lost, and there will be a powerful 
 leaning to the side of error. If the enemies of 
 Christianity wished then to act honourably, even 
 on their own principles, they should give along with 
 an infidel or deistical writer, a volume written in 
 defence of divine truth. But when we know from 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 63 
 
 experience, as well as from the Scriptures, that the 
 human heart is alienated from God ; that it is in 
 league with error, and has made a covenant with 
 delusion, we cannot but view such writings, as tend- 
 ing to strengthen all that is evil in man, and inju- 
 rious to society. We have no doubt whatever, 
 that truth will overthrow error, and that the arm of 
 the law is not necessary for its protection ; at the 
 same time, error is most ruinous to those who im- 
 bibe it, as well as dishonouring to God. The best 
 opposing influence that man can employ is the truth 
 itself; and the friends of religion act most wisely 
 and most scripturally, when they employ only the 
 weapons which God has given them. But these 
 are to be actively employed ; the mere existence of 
 truth will not counteract error ; it must be used, 
 and brought to bear upon the mind, not only like a 
 mighty torrent, but in numerous and fertilizing 
 streams. In every prudent way, means should be 
 employed to enable all to read or hear the truth, 
 and see its influence in the lives of Christians ; and 
 when these are accompanied with earnest prayer, and 
 left with Him whose word will not return unto him 
 void, the most timorous mind need not fear the result. 
 Error will fall before truth, like Dagon before the 
 ark of God, and every attempt to establish the do- 
 minion of error, will only prove that men are fight- 
 ing against God. We cannot believe that infidel 
 writings, though increased tenfold, could ever pro- 
 duce in this country the effects produced in other 
 nations. Till the Bible, the source of all religious 
 knowledge, be withheld from the people ; till the 
 
64 THE INFLUENCE OF HUMAN WRITINGS 
 
 great mass of the teachers of religion become as 
 sceptical, superstitious, and immoral, as they are 
 in Roman Catholic countries ; till the authority of 
 Anti-christ is enforced instead of the authority of 
 Jesus Christ ; till the efforts of Christians for doing 
 good at home, and for evangelizing the world cease, 
 no fear need be cherished that infidel principles 
 can prevail, and destroy the foundations of social 
 order and true religion. What is required, is the 
 co-operation and zeal of real Christians of every de- 
 nomination, in using the weapons of truth and peace. 
 These means God will bless to the furtherance of 
 his own cause, and the destruction of every error, 
 injurious to the human race. 
 
 But while we speak thus confidently, respecting 
 the progress of truth in general, we are fully aware 
 of the evil effects produced on individuals, by writ- 
 ings opposed to the interest of truth and righteous- 
 ness. To these effects, we are now called on more 
 particularly to allude. It may be remarked, that 
 if these are injurious even to established Christians ; 
 to those whose minds are only seeking information 
 on religious subjects, they must greatly increase the 
 difficulty of receiving it. Step by step must be gain- 
 ed ; error after error rooted out ; objections must 
 be answered, and prejudices must be overcome. 
 Hence, in such cases, the unlearning of error is 
 more difficult than the acquirement of truth. It is 
 not the enmity of one heart, but the united enmity 
 of many alienated minds, that must be overcome, in 
 the reception of truth, and in the unlearning of 
 error. And even after much is both as it were lost, 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 65 
 
 and much acquired, the erasure is not complete, 
 for you may still read some of the old writing, and 
 know that it is not of God. Hence, the 'many 
 struggles of unbelief respecting essential truths, 
 and the tedious process through which they pass 
 before they arrive at complete satisfaction and 
 real peace of mind. In this state of mind, how ne- 
 cessary is divine assistance : it is indeed by the 
 Spirit of truth alone, that men can be enabled to re- 
 ceive into the heart the truth of the Gospel ; and after 
 His teaching all should seek. If this is not sought 
 and gained, the truth will produce no sanctifying 
 effects, and without these a mere conviction of the 
 strength of Christian evidence will profit the soul 
 nothing. At the same time, it is especially neces- 
 sary for such individuals, to collect and arrange in 
 their minds the external and internal evidences in 
 support of Christianity ; for they will need all these 
 in the warfare of life, in the attacks made upon their 
 hearts and principles. 
 
 After all, however, there is no argument so im- 
 pelling in favour of Christianity, as a deep convic- 
 tion that the soul is separated from God by sin. 
 The awakenings of the conscience, and the persua- 
 sion that God is offended, will be the best prepara- 
 tion for listening with attention to the evidence of 
 divine truth. This has humbled to the dust the 
 proudest enemy of the Cross, and stamped weakness 
 on the boldest opposers of the Gospel. What no 
 mere evidence could do, what no arguments could 
 succeed in effecting, has been done as it were in a 
 moment by the Spirit of God when he convinced the 
 
66 THE INFLUENCE OF HUMAN WRITINGS 
 
 sinner of sin, righteousness, and judgment. It is 
 then that speculative difficulties respecting the Gos- 
 pel scheme will be removed, and the necessity of 
 the divinity of Christ, to give efficacy to his atone- 
 ment, will force itself upon the mind, without those 
 arguments which, though Scriptural, will seldom 
 convince a Socinian or sceptic, unless there is a per- 
 suasion that " the whole world lyeth in wickedness/ 1 
 Indeed it appears evident, from the history of men, 
 as well as from the statements of revelation, that 
 unless there is some conviction of sin, there can be 
 no real desire to obtain the knowledge of divine 
 truth, in opposition to human errors. It is in error 
 that men naturally feel most secure and most at 
 their ease ; and unless they see that error is danger- 
 ous, how can they desire to flee from their refuge of 
 lies ? it appears to them their only place of safety, 
 so that even the Gospel to such individuals has no 
 welcome, no inviting voice. 
 
 To the man who, on looking back on his past life, 
 discovers much in his principles and conduct that 
 ought to humble him ; who has imbibed the poison 
 of infidelity, and revelled in sin, but who now sees its 
 falsehood and wickedness, and that it can no longer 
 be a shelter for him, and desires to know u a more 
 excellent way:'''' to such an one the Gospel presents 
 the remedy that is needed ; it reveals truth unmixed 
 with human error, and presents even to the despiser 
 of revelation, who laments his folly, divine forgive- 
 ness. Even to him who questioned God's providen- 
 tial interference in human affairs, it makes known 
 his love to human kind, by giving his Son to die for 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 67 
 
 the guilty, and entreats him to be reconciled to his 
 offended Maker. 
 
 One of the best methods to overcome the influ- 
 ence of the class of reading we have just been de- 
 precating, in the minds of those who have seen its 
 folly and danger, is, to seek an increasing sense of 
 the evil of sin — to see more plainly its hateful cha- 
 racter in the sight of a holy God ; that sin must be 
 punished, that this is required alike by His holiness, 
 justice, righteousness, and mercy — that to suppose 
 the contrary would be to oppose those very perfec- 
 tions which even deists professedly ascribe to the 
 Supreme Being. That on these grounds there can 
 be no escape, no hope, and no deliverance. The 
 Gospel should then be examined ; and to the mind 
 of the man who is truly awakened about his eternal 
 interest, no investigation can be more interesting 
 and more momentous in its consequences. It is for 
 his everlasting happiness that the inquiry is made. 
 This surely should arouse every energy, and excite 
 every feeling of anxiety. How delightful ought it 
 then to be to such an one, to learn the simple story of 
 a Saviour's love ; to discover the perfections of God, 
 which had been arrayed against the sinner, all en- 
 gaged in his salvation, when he believes in Jesus 
 Christ ; to see the union of all these in the atone- 
 ment of God's Son, and to hear the gracious invita- 
 tion of mercy addressed to all who listen to the Gos- 
 pel. How consoling to find a cure for a diseased 
 mind ; peace instead of tumult ; and in place of the 
 heartless and hopeless system of infidelity, a faith 
 which works by love, purifies the heart, and over- 
 
68 THE INFLUENCE OP HUMAN WRITINGS 
 
 comes the world. Many have found these blessings. 
 This haven of rest has been reached by some who 
 were nearly being wrecked on the rocks of despair ; 
 and to Christ, as to the place of rest, we would ear- 
 nestly and affectionately direct the inquirer whose 
 mind has been agitated by the doubts and assertions 
 of infidelity. 
 
 There are, however, other writings which are not 
 generally considered as injurious to religion and mo- 
 rality, but which, upon examination, will be found 
 hurtful to both. The writers of the works referred 
 to may professedly respect Christianity, and oppose 
 infidel and deistical writings, and yet perhaps the 
 religion of the Bible is more injured by such writers, 
 than by the fierce attacks of the avowed enemies of 
 revelation. The readers of sceptical works are few 
 in number, compared with the multitudes who per- 
 use with the highest zest the writings referred to ; 
 and of course it may be expected, that when read 
 with such pleasure, the impressions upon the imagi- 
 nation and memory will be more durable, and the 
 consequent effects more injurious. The errors 
 which these works contain are so insidiously present- 
 ed, and are so congenial to human nature, that at 
 once they find admittance into the mind. 
 
 The publications referred to, consist not only of 
 many of the novels and romances of the present 
 generation, but also those of the past ; not only works 
 of imagination, but some also of history and biogra- 
 phy, and indeed of literature in general. Among 
 the real friends of morality, there can be but one 
 opinion respecting one class of writings, namely the 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 69 
 
 favourite novels of the eighteenth century. That 
 they must be injurious to the young, no one can 
 deny who is at all acquainted with the natural cor- 
 ruption of the human heart. They may still be 
 lauded as presenting correct descriptions of life and 
 manners ; but classical as they may be in this re- 
 spect, many of their scenes are so openly gross, 
 that no Christian parent ought to allow them a place 
 in his family library. There can be no doubt but 
 that they have corrupted many youthful minds, 
 and prepared them for scenes of vice in actual life, 
 which they might have happily escaped, had there 
 been no previous pollution of the memory and the 
 imagination. 
 
 But passing these by, reference may be made to 
 works, the writers of which profess to speak respect- 
 fully of religion, and to be friendly to morality. 
 And here we cannot but express the language of 
 unfeigned regret, that in some of those writings 
 which are justly esteemed as valuable specimens of 
 the literature of the eighteenth century, erroneous 
 sentiments are inculcated. Names distinguished 
 for their love of learning and a regard for the in- 
 struction of men, have sanctioned the most incorrect 
 views of religion. No real Christian can have read 
 the professedly religious papers in the Spectator 
 and Rambler with attention, without being con- 
 vinced of this. Here I need only refer to the 27, 
 201, and 349, papers of the former, and to the 30, 
 32, 54, and 110, papers of the latter, as not only 
 presenting defective views of divine truth, but as 
 inculcating positive error. 
 
70 THE INFLUENCE OF HUMAN WRITINGS 
 
 But injurious as these works may be, to minds 
 uninstructed in the great subjects of religion, we 
 cannot consider them as productive of such exten- 
 sive injury, as many modern publications. To the 
 disgrace of the literature of our days, it is polluted 
 and deformed by statements, utterly subversive of 
 the principles of true morality, and directly opposed 
 to the doctrines of Scripture. 
 
 It cannot be denied, that in works of imagination 
 which profess to give a picture of fashionable life, 
 and to describe the varied classes of the commu- 
 nity, there is to be found much that is impure, 
 directly and indirectly stated. Though profess- 
 edly written only for amusement, the minds of 
 the readers cannot but be tainted with moral defile- 
 ment. They soon, alas ! become accustomed to 
 think without fear of the violation of divine and 
 human laws ; and to read without disgust, descrip- 
 tions of scenes, which, in a purer state of society, 
 would exclude the writers from intercourse with 
 every virtuous individual. Such is now the rage to 
 know the vices of the great, and even of the dregs 
 of the people ; and such the readiness on the part of 
 writers and publishers to gratify a taste which they 
 have helped to form, that even female readers can 
 now peruse without shrinking, descriptions of crimes, 
 which, if stated without the adorning and qualifying 
 of modern morality, would excite unmingled dis- 
 gust. The pretence may be, that all is written to 
 warn against the commission of such crimes ; but 
 surely it is not necessary to take poison to know 
 how dangerous it is. No moral, however justly and 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. ^\ 
 
 plausibly drawn from a tale of vice, can atone for 
 the injury previously produced on the passions ; 
 the poison enters into the system and injures it, 
 while the antidote is refused as unnecessary for the 
 reader. 
 
 But this is not all the evil, which can be found 
 in these works. They contain not only much that 
 is impure in morals, but a great deal that is danger- 
 ous in religious sentiment. And this is not con- 
 fined to works of imagination. It is asserted, and 
 with a deep conviction of its truth, that the current 
 literature of the day (with some splendid exceptions) 
 whether presented to the public in the form of vo- 
 lumes, reviews or smaller periodicals, is decidedly 
 opposed to the spiritual religion of the Bible. There 
 may be a profession of respect for the Christian re- 
 ligion, and as a whole the writers may give it then- 
 support, but its essential doctrines, and its pure and 
 self-denying precepts, are rejected in detail. Again, 
 when real religion is seen embodied in the lives of 
 true Christians, it will be found that they are gene- 
 rally spoken against. Their strict profession is ac- 
 cused of hypocrisy ; their attention to religious duty 
 is called fanaticism ; their zeal in the cause of reli- 
 gion is pronounced enthusiasm, and their attach- 
 ment to the doctrines of grace, is declared to be in- 
 jurious to the best interests of society. The love 
 which Christians show to the company of good men, 
 in preference to that of worldly men, is viewed as 
 the result of pride and all uncharitableness ; and 
 their abstinence from the vain amusements and 
 pleasures of the world, is denounced as misanthro- 
 
72 THE INFLUENCE OF HUMAN WRITINGS 
 
 py. They are stigmatized by various appellations. 
 Absurdities which some wea^ and ignorant minds 
 may have been guilty of, are eagerly caught at, and 
 a railing accusation is brought against all consistent 
 believers. The improper conduct of some who pro- 
 fessed to be Christians, is charged on all, whose whole 
 behaviour discovers that they are Christians indeed, 
 forgetting, that even on mere worldly principles, 
 this is mean and dishonest. 
 
 Thus, even in publications which profess the ut- 
 most liberality of sentiment in religious matters, this 
 opposition to spiritual religion is plainly manifested. 
 Again and again we have their avowals of the im- 
 portance of freedom in religious inquiries, and the 
 necessity of a calm dispassionate examination of 
 conflicting opinions. But we find, that when ef- 
 forts are made to direct inquirers, to instruct the 
 ignorant, or arouse the careless ; when the great 
 doctrines of the reformation are presented in oppo- 
 sition to the errors of the Romish Church, imme- 
 diately a hue and cry is raised against such exer- 
 tions ; Christians are accused of bigotry, and all un- 
 righteousness, for carrying into effect the principle of 
 true liberality, and trying to persuade men to exer- 
 cise the right of private judgment. Indeed, all 
 serious attention to the subject is deprecated, and 
 there is too great a tendency to view the various 
 systems of religion, as so many modifications of the 
 game universal superstition. Pope's universal 
 prayer is the text, but its loose principles are ex- 
 ceeded in the comment, and we are invited to mani- 
 fest the same indifference to the Christian religion, 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 7^ 
 
 as if God had never given a revelation of -his will 
 to men at all. Indeed the sentiments openly avow- 
 ed by such writers, are destructive of all true reli- 
 gion ; and, carried to their legitimate length, would 
 lead to the gloom and wretchedness of infidelity. 
 They are, however, very imposing, by being cloth- 
 ed in the profession of liberality. When all this is 
 mingled, with much that is interesting and correct 
 on other subjects connected with the present life, 
 we cannot but the more regret the unnatural al- 
 liance. 
 
 Again, let Christian or moral writers venture to 
 speak of the depravity of human nature, and try to 
 trace the evils that exist in the world, to the Scrip- 
 ture account of the introduction of sin ; let there 
 be a distinct recognition of the great doctrine of the 
 atonement, and of the necessity of divine influence, 
 to illumine and to sanctify the heart ; let them 
 speak of the delight which Christians experience in 
 the ways of religion, and their confidence in the 
 promises of God ; let a reference be made to their 
 future and eternal hopes, and the foundation on 
 which they are built ; and whenever there is an op- 
 portunity of reviewing or animadverting upon such 
 productions, the writers will be accused of drivel- 
 ling, of imposture, and of presumption. They will 
 in short, be accused of giving unjust views of the 
 Divine Being, by making him a tyrant instead of 
 the father of his creatures. 
 
 And what is the religion which these writers wish 
 to substitute for the Christianity of the Bible ? 
 What is the standard of morals which they would 
 
 E 
 
74 THE INFLUENCE OF HUMAN WRITINGS 
 
 erect in the stead of the holy law of God ? Every 
 one acquainted with modern publications, knows 
 that the doctrines are very few ; that the standard 
 of morals is placed very low, so as hardly to come 
 up to the writings of Plato or Seneca ; the views 
 given of the divine character are most defective, 
 and the descriptions given of human nature are op- 
 posed both to Scripture and to fact. The doctrines 
 of human corruption, of justification by faith, and 
 the necessity of divine influence to renew the heart, 
 are rejected with scorn from their system of religion. 
 Good hearts, good works, and the sufficiency of rea- 
 son are substituted for them. The pleasures of 
 religion are made to consist in a complacent view of 
 these outward works of charity, and the happiness 
 of a future state is viewed, more as a deliverance 
 from suffering than as a participation in pure and 
 unending joys. And if at any time the reward of 
 heaven is desired or expected, it is claimed as the 
 reward of human merit — as the certain result of a 
 virtuous life, and not as the reward of grace. The 
 divine wrath is deprecated by attention to external 
 observances, and the divine favour is expected, not 
 through the appointed mediator, but by deeds of 
 charity and imagined repentance. These they sub- 
 stitute for the doctrines of the Gospel, and the 
 scriptural way of acceptance with God. They de- 
 clare the compatibility of supreme love to the world 
 with love to the Divine Being, and they fancy that 
 they honour God when they utter eulogiums on his 
 benevolence and the extent of his mercy, irrespective 
 of his holiness, justice, and truth. 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. *J5 
 
 Were all this done by writers alike destitute of 
 moral and literary character — men whose produc- 
 tions were the offspring of imbecility or open infi- 
 delity, we might have less fear respecting the con- 
 sequences ; but when the great majority of the cle- 
 verest writers of the day — men of unquestionable 
 talent in literary pursuits, and able to guide the hu- 
 man mind in matters of taste and science — exert 
 their powers in clothing scenes of vice with the lan- 
 guage of palliation, and in misdirecting the judg- 
 ments and feelings of their readers in religious mat- 
 ters, we are compelled to regret it as one of the un- 
 favourable signs of the times. 
 
 And what is the amount of good proposed by 
 these writers ? The mere entertainment of their 
 readers, a little information about fashionable life, 
 and some assistance in killing time in a pleasant 
 way. If the story has a moral, the reader must 
 wade through scenes of immorality to reach it. 
 Amusement is all that is aimed at, and propriety, 
 purity, religion, must be sacrificed, on this altar 
 of Moloch. The question with the writers and pub- 
 lishers of such works, is not what will improve, but 
 what will pay ! 
 
 It may be said, that people do not go to the pub- 
 lications we have been referring to for moral or re- 
 ligious information. This may be so far true. The 
 readers do not profess to go to such writings ; but 
 in reality they are the chief writings that many per- 
 use ; and their leading ideas respecting morals and 
 religion are derived from them. Professedly religi- 
 ous works they will not read ; and the religion of 
 
76 THE INFLUENCE OF HUMAN WRITINGS 
 
 Sterne or the Vicar of Wakefield will be tri- 
 umphantly appealed to, as all that is excellent, and 
 all that is necessary to be believed by men. 
 
 All this can do no injury to those who are well 
 acquainted with divine truth. To such it will only 
 be a matter of regret, that many works, otherwise 
 useful, should mingle much that is erroneous, and 
 therefore become injurious to many readers. Chris- 
 tians can easily detect the shallowness of the reason- 
 ing, and the profound ignorance of such writers re- 
 specting the religion of the Bible. The boldness of 
 their assertions will not convince them, nor will their 
 attacks on vital godliness lessen its value and impor- 
 tance in their estimation. 
 
 There are very many however to be found, whose 
 circumstances have prevented them from reading re- 
 ligious works, or whose disinclination has kept them 
 from improving opportunities of becoming acquaint- 
 ed with the truth of Scripture. Forming their ideas 
 of religion from modern irreligious publications, and 
 drawing information respecting real Christians and 
 the Christian life from such a source, what might be 
 reasonably expected as the result ? We apprehend 
 that the evil is by no means exaggerated in the fol- 
 lowing remarks. 
 
 It is not too much to assert, that the publications 
 referred to, will increase the natural disinclination of 
 the human heart to the plan of the Gospel, — lower 
 the standard of morals, — give a distaste to the study 
 of divine truth, — and impart views of human nature 
 contrary to fact. 
 
 That such are some of the effects, will appear 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 77 
 
 still more evident, when we consider that the great 
 majority of the readers of such works have never 
 received a religious education, or read any religious 
 books which could give correct information on such 
 topics : their minds are uninstructed in the great 
 truths of our common salvation : they cannot there- 
 fore detect error ; they are in love with evil, and 
 they therefore imbibe with avidity those sentiments 
 regarding morals and religion which are to be found 
 in the writings with which they are most conver- 
 sant. Opinions the most opposite to the Scriptures 
 are received as true ; and the standard of right and 
 wrong which is placed before them, and to which 
 they make their appeals, is most injurious to their 
 present and eternal welfare. 
 
 It may also be stated, that the writings referred 
 to will greatly tend to confirm great numbers in 
 their prejudices against Bible Christians, whose 
 lives are regulated by the divine word. They will 
 be viewed as righteous overmuch, and as unneces- 
 sarily strict and rigid ; as ascetic, and as presenting 
 religion in a most disagreeable light, suitable it may 
 be for a desert, but not for society and the world. 
 This prejudice may keep many from seeking infor- 
 mation from Christians, even where there may exist 
 a desire after truth. Having been accustomed to 
 associate hypocrisy and austerity with the very name 
 of evangelical or Bible Christian, there is a strong 
 dislike to come into contact with those who bear the 
 hated names. And seldom is it that this prejudice 
 is removed, unless there be a very strong desire to 
 receive religious information from every source where 
 
78 THE INFLUENCE OF HUMAN WRITINGS 
 
 it is likely to be obtained. In some cases indeed it 
 has happened, that inquirers have had an opportu- 
 nity of becoming acquainted with real Christians, 
 and find that they have cherished unfounded preju- 
 dices respecting their principles, spirit, and beha- 
 viour. This has been candidly acknowledged by 
 some, when they ascertained their mistake. They 
 have declared that they had no idea that so much 
 religion could be combined with so much cheerful- 
 ness ; — that they never imagined that so strict an 
 attention to the divine commands could be compa- 
 tible with a real enjoyment of the things of this 
 world. They have found refinement and blandness 
 of feeling, instead of churlishness ; and active kind- 
 ness, instead of its loud but empty profession. 
 They have discovered an acquaintance with men 
 and things, when they only expected to find the 
 dogmas of a sect ; and real liberality of sentiment, 
 when they only looked for the zeal of a partizan. 
 
 The removal of these mistakes is, however, con- 
 fined to very few of the numerous readers of mo- 
 dern publications. The far greater part of them re- 
 main willingly ignorant of the principles of good 
 men, and too readily imbibe the erroneous opinions 
 of the world respecting them. But how very differ- 
 ent should it be with the individual who, in a single 
 instance, has found himself mistaken or deceived. 
 If he truly desires to find out the truth, let him 
 seek to become better acquainted with the word of 
 God. He should at the same time be desirous to 
 know more of these good men, whose chief crime in 
 the estimation of the world is, that they copy too 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. *J9 
 
 closely in their lives the fair example of the Son of 
 God. A sincere inquirer should examine and com- 
 pare. The world's estimate will with him be held 
 more lightly than before, for he has already found 
 out that it is in many respects false and unsatisfac- 
 tory. This throws suspicion on its estimate of 
 every thing connected with the soul, and prevents 
 him from receiving it till he has thoroughly sifted 
 it, and found it to correspond with the volume of 
 inspiration. 
 
 A comparison of the sentiments of popular mo- 
 dern works with the word of God, will prove their 
 mischievous and anti-christian tendency. They 
 will be found directly opposed to every essential 
 truth in the Bible, so that the inquirer after divine 
 truth cannot safely venture to receive one opinion m 
 religion from such improper sources. He will find 
 upon examination, that a phraseology is employed 
 unknown to Christianity. They speak of the weak- 
 nesses and frailties of erring humanity ; of the na- 
 tive excellency of the human heart ; of the merito- 
 rious nature of repentance and good works ; of the 
 benevolence of the Deity, and of his mercy in not 
 marking strictly the infirmities of his creatures. Sin 
 will be found stript of all its oifensiveness, as an 
 awful crime committed against the God of the uni- 
 verse, by being viewed as deserving of pity rather 
 than blame. 
 
 Surely literature is not necessarily connected with 
 false views of religion, or with sentiments and scenes 
 which pollute the mind. The field is wide and in- 
 viting, without going beyond the boundaries of truth 
 
80 THE INFLUENCE OF HUMAN WRITINGS 
 
 and propriety. The powers of the mind may be 
 improved — the understanding may be enlightened 
 — the imagination may be delightfully exercised, and 
 the memory may be strengthened — without imbib- 
 ing the poison of infidelity, or the no less injurious 
 poison of pollution. There is surely enough of 
 evil in the human heart and in society, without re- 
 ceiving accessions from men of talent, whose time 
 and powers should be employed in purifying and 
 elevating the human mind. Who can think of in- 
 dividuals exerting all their abilities in merely seek- 
 ing the amusement of their fellow-creatures, and 
 careless about the consequences likely to result to 
 the present and to a future generation, without be- 
 ing convinced that their guilt is great in the sight 
 of God, and ought to be considered as great in the 
 sight of men ? 
 
 The comparison which has been recommended 
 should be instantly made by the inquirer; the 
 process of conviction may be slow, and some pre- 
 judices and mistakes may linger in the mind, but 
 they too will be removed by increasing know- 
 ledge. The chief concern of such an one should 
 be respecting himself. If he has found out that 
 he has received from human writings false views 
 of his own character and the perfections of God, 
 as well as the way of a sinner's acceptance with 
 him, then he has been deceived in matters of 
 the highest moment. It is now his duty to seek 
 instruction from some other quarter. Let him cease 
 to read works which have already deeply injured 
 him. Much of his time has been already lost. 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 81 
 
 Years have passed by, and he has not thought and 
 lived as an immortal being should have done. He 
 has followed a multitude to do evil, and has willing- 
 ly yielded to the delusions of his own heart ; he has 
 imbibed, with a criminal credulity, the religion of 
 worldly men. He has been learning those things 
 which must be unlearnt, if he wishes to possess the 
 peace and hope of the Gospel. That law which he 
 has been taught to lower in its sacred requirements, 
 should now appear as holy, just, and good ; and 
 that plan of mercy which he has been accustomed 
 to despise as a human system unworthy of God, 
 must now be recognised as from above, and as the 
 development of the divine wisdom and love. A 
 close examination of the Scriptures and of his past 
 life, and a belief of the divine statements, will show 
 him that he has fearfully violated the commands of 
 Jehovah. By the divine teaching, he will soon be 
 convinced that men, instead of being too righteous, 
 have in all things sinned, and come short of God's 
 glory. This view of himself and of his obligations 
 to God, will tend more than any thing else to the 
 overthrow of his unscriptural opinions, and render 
 him more willing to receive instruction in the things 
 of God. One powerful reason why many persons, pro- 
 fessedly desirous of receiving information on matters 
 of religion, remain satisfied at the very threshhold of 
 inquiry, is, that they are not yet sufficiently convinced 
 of their ignorance, guilt, and danger; and of course 
 the necessity does not appear great enough, to in- 
 duce them to employ persevering exertions for ar» 
 
82 THE INFLUENCE OF HUMAN WRITINGS 
 
 riving at the knowledge of divine truth. They 
 may proceed a little way ; but they will soon meet 
 with things to disappoint and disgust them, and will 
 give up the pursuit as altogether unavailing. And 
 in future days, when conscience may whisper some- 
 thing about the importance of knowing the things 
 of God, the monition will be met by a reference to 
 the unsatisfactory inquiries of former days ; and 
 thus their own indifference will be pleaded as a suf- 
 ficient excuse for continued neglect. In the affairs 
 of common life, in the pursuit of learning, or in the 
 investigation of science, no such excuse would be 
 deemed sufficient. 
 
 But the individuals now particularly addressed, 
 are supposed to be in a very different state of mind. 
 Obstacles and difficulties will rather stimulate such 
 persons to inquiry ; and keeping in view the need 
 of divine teaching, and the promise of heavenly wis- 
 dom, they will make advances in the paths of scrip- 
 tural knowledge. The plan of the Gospel may not 
 at once appear in its glory ; but as the malignity of 
 sin, and the holiness of God, and his love to sin- 
 ners open on the mind, the message of salvation 
 will be considered as worthy of all acceptation. The 
 criminality of their former sentiments will be felt, and 
 the danger of cherishing impure thoughts will be per- 
 ceived; and casting themselves on the mercy of God 
 as revealed in Christ Jesus, they will implore the 
 blotting out of all their iniquity. To such individu- 
 als it will be a matter of astonishment, that the sim- 
 ple scheme of mercy was never seen before, and that 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 83 
 
 they should have remained for so long a time indif- 
 ferent to such interesting and delightful topics, and 
 suffered their minds to be deluded by sophistries 
 which might so easily have been detected. Error, 
 however, has now lost its attraction. Truth has 
 been found, and it has set them free from the max- 
 ims and opinions of the world. 
 
 But is this too favourable a result ? Is it not what 
 might be desired rather than what is often realized ? 
 That these effects are produced, in some instances, we 
 know ; but that it is too flattering a view of conse- 
 quences in general, we are ready to confess. It may, 
 however, be said, that all inquiry after divine truth will 
 be unprofitable to the soul, if it does not bring the 
 sinner to the Saviour — if it does not cast down every 
 imagination, and every high thing that exalteth it- 
 self against the knowledge of God, and bring into 
 captivity every thought to the obedience of Christ. 
 Pardon of sin — -justification in the sight of God — 
 the peace that passeth all understanding — can ne- 
 ver be obtained till the sraner believes " the record 
 that God has given concerning his Son ;"" till there 
 is an entire acquiescence in the scheme of deliver- 
 ance revealed in the word of God. 
 
 It is to this great result that we feel anxious to 
 lead every inquirer. The way to Zion is not only to 
 be sought, it must be found ; not only found, it 
 must be walked in, or the sinner can never arrive at 
 the celestial country. And how necessary is it, in 
 pursuing the journey of life, that the heart should 
 be established in the great truths of Christianity ; 
 that the mind should be well furnished with the nu- 
 
84 THE INFLUENCE OF HUMAN WRITINGS, &C 
 
 merous and powerful arguments which are sufficient 
 to convince every candid mind that the Gospel is di- 
 vine ; and above all, that the inquirer should feel 
 himself to be interested in the blessings of salvation, 
 and daily experience the purifying and constraining 
 influence of divine truth. He should seek to pos- 
 sess an abiding conviction of the value of the soul, 
 and a deep and habitual sense of the holiness and 
 omniscience of God. In this way a strong barrier 
 will be raised against the inroads of infidelity, and 
 a ready and satisfactory reply to his own mind will 
 be at hand when tempted to question any part of 
 essential truth. He will also be better preserved 
 against the ensnaring maxims and spirit of the 
 world, inculcated in modern works of literature. 
 The Christian's weapons of defence are numerous 
 and valuable ; let them be always bright and fit for 
 service, and thus having resisted successfully every 
 effort to shake or overturn his faith and hope, he 
 will at length receive a crown of glory which fadeth 
 not away, 
 
85 
 
 CHAPTER IV. 
 
 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 OPEN TRANSGRESSORS OF THE DIVINE LAW. 
 
 There are multitudes to be found, who, though 
 not guilty of those gross sins, which in the world's 
 estimation injure the character, are yet decided 
 enemies of true religion, and neglect even the out- 
 ward forms and duties of Christianity. They may 
 be persons of amiable dispositions, of considerable 
 talents, and of cultivated minds. Their knowledge 
 of men and things may be extensive, and their love 
 of literature, and of the arts and sciences, may be 
 great, In all their dealings with their fellow men, 
 they may act honourably, and their deeds of bene- 
 volence may be numerous. In the judgment of 
 men, they are respectable, and as members of the 
 community, useful. They may sustain a high 
 character, for attention to the relative duties of life. 
 They may be affectionate parents, and obedient 
 children, and faithful friends. They may profess a 
 respect for the Supreme Being, and say that they 
 admire his Power, Benevolence, and Wisdom ; but 
 this is all the length they will go, and they imagine 
 it is enough. We are here taking the highest 
 
 I 
 
86 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 
 ground for irreligious characters ; for it is seldom 
 indeed, that all the qualities referred to, centre in 
 one individual. When found in any one person, 
 however much we may admire and esteem such an 
 one, we cannot but lament that he should remain 
 destitute of still higher qualities of mind, and 
 greater purity of life. 
 
 At the same time, it must be evident, that the in- 
 fluence resulting from intercourse with, and rela- 
 tionship to such persons, will be injurious to those 
 who readily receive the opinions of the world ; and 
 lead them to conclude that the religion of the Bible 
 is altogether unnecessary. Nay, even on minds 
 which do not so easily receive such impressions, 
 and who, from some circumstance or other, had been 
 led to think about religion, the effects, though not 
 so injurious, are yet calculated to retard their pro- 
 gress in the pursuit of scriptural knowledge. It is 
 to such persons, and the effects produced on their 
 minds, that the remarks of this section will chiefly 
 apply. 
 
 Unaccustomed to compare the principles and 
 maxims of men, with the doctrines and precepts of 
 the word of God ; and having constantly before 
 them conduct, which, though really wicked, is not 
 in the estimation of worldly men immoral, but, on 
 the contrary, praiseworthy, they know not what to 
 think. When they see men of talent, of learning, 
 and of good sense in other things, rejecting Christ- 
 ianity, or at least decidedly and systematically re- 
 fusing to conform to its outward ordinances, or even 
 to profess it, they are induced to ask, " Can it be 
 
OPEN TRANSGRESSORS OF THE DIVINE LAW. Q'] 
 
 supposed, that such individuals would reject the 
 claims of Christianity, if they were just ? Can per- 
 sons of such soundness and discrimination of mind, 
 object to the doctrines of the Bible, if they are real- 
 ly of great importance ; and can it be possible, that 
 such excellent and amiable people, are exposed to 
 the wrath of God ?" 
 
 That these thoughts should pass through the 
 minds of those who have been brought up in such 
 society, and accustomed to admire what was excel- 
 lent in their worldly characters, need not surprise 
 us. But we should indeed deem it unreasonable, 
 if they refused to view the matter, in the only light 
 which can discover it in all its bearings. On at- 
 tempting to guide them in this inquiry, it seems de- 
 sirable to enter more particularly into a statement 
 of the effects produced by the intercourse alluded 
 to, and to point out some things, which may tend 
 to counteract the evils that have resulted. 
 
 In general, it may be said, that the seeing per- 
 sons who make no profession of religion, possessed 
 of talent and of amiable dispositions, useful and re- 
 spectable in society, will tend to give erroneous 
 views of the standard of morality, and to weaken their 
 impressions of the claims, which the Divine Being 
 has upon the affections of His creatures. They 
 will be in danger of supposing, that He requires no 
 more than what their friends and acquaintances ren- 
 der to him ; and they will also conclude, that the 
 language of Scripture is unnecessarily strict and 
 severe, in declaring that those moral, kind, and ex- 
 cellent individuals, if destitute of faith in Jesus 
 
88 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 
 Christ, are " in the gall of bitterness, and in the 
 bond of iniquity ." 
 
 If it be indeed true, that evil results from the ex- 
 ample of mere acquaintances who are amiable, 
 but destitute of religious principles ; we may rea- 
 dily conclude, that when religious inquirers are 
 exposed to the influence of relations, or dear and in- 
 timate friends who are irreligious, the injurious ef- 
 fects will be much greater than in the former case. 
 It may be that they are parents, or at least those 
 whose opinions have been adopted as wise, and 
 whose example has powerfully influenced their for- 
 mation of character. The very supposition, that 
 these persons, so beloved, and so venerated, are ex- 
 posed to the displeasure of God — that they are liv- 
 ing constantly in a state of the greatest danger, is 
 painful in the extreme. " What," they feel con- 
 strained to ask themselves, " are those individuals, 
 whom they have loved and honoured, the enemies 
 of God ? Can those who have been so useful in 
 the spheres of life they occupy, be notwithstanding 
 this, among the number who are described as ' hav- 
 ing no hope and without God in the world P" 1 Their 
 minds revolt at the statement. 
 
 Here we perceive that not only has the natural 
 unbelief of the heart been strengthened against the 
 Bible by an evil example ; but even filial affection, 
 and the claims of friendship unite to oppose its un- 
 bending statements. All the endearments of domes- 
 tic life, all the pleasures of the social circle, seem 
 to be blighted ; and the very idea of receiving te- 
 nets which so intimately and fearfully affect a Fa-, 
 
OPEN TRANSGRESSORS OF THE DIVINE LAW. 89 
 
 ther's or Mother's welfare, appears little less than 
 parricide. There is a rising up of the spirit against 
 the fearful declarations of Scripture ; and the sug- 
 gestion of the " evil one" may lead them to fancy, 
 that after all, as far as it regards their present peace, 
 they should take their chance with their friends. 
 
 But such a state of mind cannot long continue. 
 These persons cannot proceed far in their search 
 after truth, without discovering that their friends 
 are really in the state of danger represented in the 
 word of God. Still, however, the doubt comes 
 across their minds, and they feel inclined sometimes 
 to welcome it — that all this cannot be ; and that in 
 some way or other their friends may yet escape, 
 though destitute of even the form of religion. 
 
 Why are their minds thus agitated and distress- 
 ed ? Why do they for a moment cherish thoughts 
 which bear the stamp of infidelity ? Because they 
 are not yet sufficiently acquainted with the charac- 
 ter of God, the extent of his law, and the nature of 
 sin ; and consequently they do not know the fear- 
 ful transgressions of which their friends have been, 
 and are still guilty, while rejecting religion. They 
 cling to the idea, that God will not be strict to 
 mark iniquity ; while they forget, that if God were 
 to mark iniquity at all, the holiest must perish. 
 
 While a better acquaintance with divine truth 
 will rectify the above and other mistakes, one or two 
 difficulties which disturbed their minds at first may 
 still linger. They may still ask, " how can we ac- 
 count for the fact, that persons possessed of sound 
 judgment, and who are conscientious, respected, 
 
90 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 
 and useful in the world, should yet in the matter of 
 religion be so careless and opposed to God ? Or 
 how is it that there is so much in their conduct 
 that is excellent and amiable, even while they make 
 no profession of Christianity, and refuse to be called 
 religious people ?" 
 
 They will find these questions also answered, as 
 they proceed in their inquiries after truth. They 
 will soon ascertain, that no natural or acquired ta- 
 lents — no amiability of disposition, will of them- 
 selves have any influence in leading men to seek 
 the knowledge of God. Alas ! how frequently is a 
 contrary effect produced. These individuals have 
 never seriously examined Christianity, or consider- 
 ed its high and paramount claims : their powers of 
 mind, and their desires after knowledge, have been 
 directed to other pursuits, and exercised on very 
 different objects. They have willingly allowed the 
 love of error and indifference to keep them from the 
 investigation of divine truth. Conscientious in 
 worldly matters between man and his fellows, they 
 have not been so between God and their own souls. 
 They have been earnest and sincere in the pursuit 
 of knowledge, as far as it was connected with natu- 
 ral and physical truth ; but they have shrunk from 
 the investigation of the moral and spiritual truths 
 of Jehovah. The external evidences of Christianity 
 they have indeed glanced at ; but they have no 
 wish to find them true. And why is this ? Because 
 the heart is diseased, and they dislike God. Be- 
 cause the very character they sustain among men 
 induces them the more readily to reject true reli- 
 
OPEN TRANSGRESSORS OF THE DIVINE LAW. 91 
 
 gion. They cannot endure a system which seeks 
 to overthrow all their fondest hopes, and bring 
 them down from the fancied elevation on which 
 their pride of heart had placed them, to the level of 
 the guiltiest in the sight of God. Possessing the 
 esteem of men, they try to persuade themselves that 
 they can do well enough without the favour of God : 
 or that if the latter is really needed, their good qua- 
 lities of heart and life will secure it. All that is 
 respectable, and amiable, and benevolent, they at- 
 tribute to themselves, and claim boldly the merit 
 of a useful life. Can we wonder, then, that with 
 such inadequate views of God — with such high 
 thoughts of themselves — with so much in the heart 
 that is opposed to spiritual religion, they should al- 
 together reject the Gospel of Christ ? 
 
 Nor need we be surprised, that in the conduct of 
 such persons before their fellow-creatures, there 
 should be many things to commend. Much of 
 this may be accounted for from the circumstances 
 of life in which they have been placed. They may 
 from early life have associated with those who sus- 
 tained a high character for kindness and integrity. 
 The principles of honesty and benevolence may 
 have been early instilled into their minds ; and be- 
 ing also placed in affluence or comfort, there has 
 been no temptation to do any thing mean or dis- 
 honourable. Besides, they have heard benevolent 
 actions extolled as the very essence of virtue, and 
 being naturally of a kind disposition, they have the 
 more readily performed those actions. The grosser 
 vices (at least their display before men) have been 
 
92 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 
 described to them as injurious to health, property, 
 and reputation, and they have abstained from many 
 of these. 
 
 There is, however, another way, by which we 
 may account for the conduct of such persons, even 
 while they reject true religion ; and perhaps what 
 is about to be mentioned, has the most powerful ef- 
 fect upon some minds. Thus it may safely be af- 
 firmed, that the very religion which they will not 
 acknowledge to be true, — that very system, which 
 they declare to be unable, beneficially to influ- 
 ence the morals of men, even when believed, has 
 yet produced a good effect upon them. They may 
 not be willing to admit the fact, but it is neverthe- 
 less true. A brief reference to this view of the sub- 
 ject, may therefore be useful. 
 
 Had these individuals been born in a country 
 where Christianity is unknown, they might have 
 been amiable, as it regarded their natural disposi- 
 tion, but they would not have had the same oppor- 
 tunities of displaying their benevolence. Mere 
 science and philosophy, or civilization, will not of 
 themselves produce kindly dispositions, or incline 
 to their exercise if they already exist. We look in 
 vain, during the brightest days of Greece and Rome, 
 for institutions like those which adorn our country. 
 The purest of their ethical systems never produced 
 the thousandth part of the tender and benevolent 
 effects which Christianity has directly and indirectly 
 produced. These individuals, therefore, from the 
 existence of philanthrophic institutions around 
 them, and the example of others, are inclined to 
 
OPEN TRANSGRESSORS OF THE DIVINE LAW. 93 
 
 assist them with their property and their influence. 
 And how often is all this ascribed to the exercise 
 of reason, or to the native goodness of their own 
 hearts ! 
 
 Again, it may be said that on account of the ge- 
 neral diffusion of knowledge respecting the divine 
 precepts, and their influence on society, they become 
 acquainted with many duties which have a reference 
 to their families and to society, of which they would 
 otherwise have remained in ignorance. We may 
 mention conjugal, parental, and filial duties ; ho- 
 nesty or integrity in worldly transactions, and the 
 claims of the poor and the afflicted. It is not as- 
 serting too much, to say that Christianity has rais- 
 ed the tone of morals, and produced many deeds of 
 kindness, even in those who systematically reject 
 the Revelation of God, and deny its practical in- 
 fluence on society. We know that multitudes in 
 this country are awfully depraved ; but if they are 
 so wicked, notwithstanding the knowledge of good 
 morals, and the influence of a better example, 
 shown by so many thousands, what would be the 
 condition of the whole nation, if the restraints of 
 religion were unknown, and the indirect influence 
 of Christian morals never felt ? This influence 
 reaches many, even while the cause is concealed, or 
 at least disallowed. 
 
 It may also be observed, that many irreligious 
 characters, without being charged with hypocrisy, 
 do act with greater caution and propriety in many 
 things, on account of witnessing the effects of 
 Christian principle in the conduct of others. They 
 
94 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 
 are, of course, desirous to be thought right in their 
 opinions, and to justify their excellency before their 
 fellow creatures. They will do this by an outward 
 attention to many duties they would have neglected, 
 had there been no exhibition of Christian morality on 
 the part of others. There is a sort of competition; they 
 see at once that even in the estimation of worldly men, 
 their principles will be pronounced bad if moral du- 
 ties are not performed ; if there is not, in some things 
 at least, an approximation to the benevolence and 
 rectitude of Christian precepts. They know that 
 their own principles are condemned as injurious to 
 morals; and they sometimes hear of Christianity pro- 
 ducing a beneficial effect on all who truly believe 
 it. While they cannot altogether deny this, they 
 are desirous to prove the former charge to be in- 
 correct. Hence society is indebted for much that 
 is benevolent in the conduct of worldly men, to 
 that spirit of pride, or whatever it may be called, 
 which renders such persons unwilling to have their 
 opinions considered as inefficient in producing good 
 morals. And yet all the while the religion of the 
 Bible is despised ; reason is elevated above revela- 
 tion, and human nature is viewed as all that is 
 virtuous and excellent. These persons are un- 
 willing to admit the fact, that true religion has had 
 an indirect influence upon them, in making them 
 better by restraining some of their passions, by ele- 
 vating the tone of morals, by producing greater 
 amenity of manners, and by constraining to a 
 more general exhibition of philanthropy. 
 
 When the inquirer after divine things considers 
 
OPEN TRANSGRESSORS OF THE DIVINE LAW. 95 
 
 the above remarks, perhaps he may see, that the 
 conduct of such persons should be no argument 
 against true religion, or any hinderance to his in- 
 quiries respecting it. On the contrary, if true re- 
 ligion can produce beneficial influence even on those 
 who refuse to acknowledge its truth, and who op- 
 pose its spirit, what must be the effects produced 
 on those who receive all its statements, and who 
 willingly obey all its precepts ; who view the Christ- 
 ian system as a divine invention, and its great de- 
 sign as being to purify and to save the soul ? 
 
 But it may farther be desirable to point out 
 the defects of the principles of these irreligious 
 men, and show that, amiable, benevolent, and re- 
 spectable though they may be in the sight of men, 
 they come far short of God's requirements. While 
 we by no means wish to charge such persons with 
 sins which they abhor, yet serious charges can be 
 brought against them, sufficient to show the danger 
 of following their example. They are not accused 
 of attempting to deceive others, but they deceive 
 themselves ; they are not guilty of outward immor- 
 ality, but of great and numerous misdemeanours in 
 the sight of God. 
 
 It will be at once granted, that the Divine Being 
 has claims upon the affections, hearts, and obedience 
 of all his intelligent creatures. That if men possess 
 talents, property, time, learning, influence, and be- 
 nevolent dispositions, or any thing beyond their fel- 
 low-men, this can never lessen the claims of Jeho- 
 vah, but, on the contrary, will greatly increase 
 them. When we perceive, then, that instead of 
 
96 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 
 loving God with all the heart and mind, and receiv- 
 ing the Gospel as worthy of all acceptation, they 
 love the world, their talents, or their families ; when 
 we discover a bold and open disavowal of their be- 
 lief in a divine revelation, when time is spent in the 
 pursuit of objects entirely confined to the present 
 life ; when the ordinances of religion are neglected, 
 and the Sabbath-day spent in usual worldly occu- 
 pations, or dedicated to pleasure, we cannot but 
 discover the basest ingratitude to their gracious be- 
 nefactor. When, in addition to all this, the plain- 
 est requisitions of the moral law are violated with- 
 out compunction, and the divine word is never con- 
 sulted for direction, nor its promises appealed to for 
 consolation ; when its doctrines are accused of mys- 
 ticism, and its penal sanctions condemned on ac- 
 count of their severity ; when the solemnities of 
 the judgment-day, with its ultimate decisions, are 
 declared to be the inventions of men, well suited to 
 awe the vulgar, and bring them into subjection to 
 the priests ; when all this is said and done, what is 
 the estimate we are obliged to form of such indivi- 
 duals ? Are we to view their philanthropy as a 
 substitute for love to God ? Are we to consider their 
 attention to a few relative or social duties as fulfill- 
 ing the command to love their neighbour as them- 
 selves ? Is talent to be exchanged for piety ? Is hu- 
 man knowledge to be viewed as a proper substitute 
 for heavenly wisdom ? and is an amiable disposition 
 to be considered equal to that devotional spirit, that 
 purity of heart, and that supreme love to holiness 
 
OPEN TRANSGRESSORS OF THE DIVINE LAW. 97 
 
 which are always to be found in the bosom of a 
 real Christian ? 
 
 In seeking direction from the Sacred Volume, 
 we are compelled to form an estimate of character 
 very different from that of the world, and one which 
 to some may seem uncharitable. There, we find 
 only two classes of individuals who divide the world 
 between them — the righteous and the wicked. The 
 righteous are described as loving God supremely, 
 as believing in his Son Jesus Christ, as delighting 
 in his commandments, as loving holiness, as fleeing 
 from all sin, as crucifying the flesh with its affec- 
 tions and lusts, as seeking the assistance of God^ 
 Holy Spirit, as receiving it and being guided into all 
 truth ; as attending to every social and relative duty, 
 as practising every virtue and Christian grace, as 
 desiring the salvation of their own souls, as seeking 
 to promote the glory of God and the happiness of 
 men, as living in unity and peace with all men, and 
 as looking forward to everlasting happiness in the 
 presence of God and of the Lamb. On the other 
 hand, the wicked are described as guilty of unbelief, 
 as alienated in heart from God, as dead in trespasses 
 and sins, as loving sin, as hating holiness, as calling 
 God a liar, as noiv under the wrath of God, and as 
 doomed to everlasting misery, if they live and die 
 in their present state. 
 
 There is no third, no neutral class of human be- 
 ings, — all the modifications' of human society, and 
 all the numerous shades of character, varied by cir- 
 cumstances, must merge into two great divisions. 
 Now, is it difficult to say to which class those be- 
 
 F 
 
98 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 
 long, who have not even a form of godliness. We 
 must either believe that such individuals are among 
 the wicked, or renounce at once the statements and 
 authority of the word of God. No sincere inquirer 
 of the truth can do the latter. 
 
 But when the matter is farther investigated, it 
 will appear that those persons whose knowledge is 
 extensive, whose minds are highly cultivated, whose 
 influence is great, whose talents are commanding, 
 and whose natural dispositions are amiable, are also 
 pre-eminently criminal in rejecting true religion. 
 How many thousands are to be found, sunk into a 
 state of ignorance, and placed in circumstances where 
 they can obtain no moral or mental culture ; their 
 natural love of sin has led them greedily to imitate 
 the evil example of others, and they have become 
 fearfully debased in their principles and their con- 
 duct. But guilty as these worthless beings are, the 
 class formerly mentioned seems to have incurred 
 more aggravated blame. The declaration of the 
 Saviour is to this effect : " And that servant who 
 knew his lord's will, and prepared not himself, nei- 
 ther did according to his will, shall be beaten with 
 many stripes. But he that knew not, and did com- 
 mit things worthy of few stripes, shall be beaten with 
 few stripes. For unto whomsoever much is given, 
 of him shall be much required ; and to whom men 
 have committed much, of him they will ask the 
 more.""* Here, the mere omission of duties which 
 men owe to God, by those who know or ought to 
 know the divine law, is declared to be deserving 
 * Luke xiit 47 and 48. 
 
OPEN TRANSGRESSORS OF THE DIVINE LAW. 99 
 
 of heavy punishment ; while the commission of 
 what is evil, the practice of what is openly wick- 
 ed, by those who do not know his will, shall be 
 punished more lightly. This must appear, even 
 on worldly principles, the strictest justice. Jeho- 
 vah has bestowed on the individuals referred to 
 many favours ; but he gave them to be employ- 
 ed in his own service, in imparting good to their 
 souls, and in seeking the happiness of others. 
 But if, instead of this, every blessing is prostituted 
 to some selfish or worldly object ; nay, employed 
 in opposing the righteous authority of that God who 
 gave the blessings, we cannot but conclude, that 
 they are manifesting injustice and ingratitude. There 
 is an evil example presented to children, to friends, 
 and to servants, as well as to the world at large. It 
 must greatly tend to encourage multitudes in sin, 
 when they behold those who are possessed of in- 
 fluence and learning, talents and respectability, des- 
 pising the very profession of religion, and living 
 without the fear or love of God. They may indeed 
 pretend, that they are setting a good example to the 
 vulgar, by occasionally visiting the sanctuary of 
 God ; but it is only a mockery, and the means em- 
 ployed are hypocritical and base. It is an attempt to 
 gull the people, and induce them to attend to a reli- 
 gion which they have themselves rejected as false, or 
 at least as unnecessary. Every mind that wishes to be 
 thought honourable should keep from such deceit, 
 for it can only lessen their own character for inte- 
 grity. Let them go to the house of God ; but let 
 it be with a desire to worship the true God, and to 
 
100 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 
 receive spiritual good. It will be then that their 
 influence and example will do good, and not till 
 then. 
 
 Let not the mind of the inquirer be startled when 
 we speak of the dangerous circumstances in which 
 those whom they once admired, and still esteem, 
 have placed themselves by the rejection of the Gos- 
 pel. In wishing them to judge correctly of this 
 matter, we would refer them to the plain, unequi- 
 vocal declarations of Scripture. The various dis- 
 tinctions which men have made between each other, 
 and the estimation in which they hold one another, 
 are too frequently opposed to the revealed will of 
 God. They call evil good, and good evil. The 
 Bible, however, always declares the truth. It says 
 respecting sinners in general, " The soul that sin- 
 neth it shall die/' 1 * " The wicked shall not be unpun- 
 ished;'" -f " for the wrath of God is revealedfrom hea- 
 ven against all ungodliness and unrighteousness of 
 men, who hold the truth in unrighteousness.'^ To 
 remove the error of many who fancy, that if in ge- 
 neral they obey God, he will not punish them, the 
 Apostle James declares, " For whosoever shall keep 
 the whole law, and yet offend in one point, he is 
 guilty of all." 1 1 
 
 But the declarations of Scripture become more 
 numerous and solemn, when uttered against those 
 who commit the greatest of all crimes, in refusing 
 to believe in the Son of God. " If any man love 
 not the Lord Jesus Christ, let him be anathema 
 
 * Ezek. xviii. 1. f Pro. xi. 21. 
 
 $ Rom. i. 8. II James ii. 10. 
 
OPEN TRANSGRESSORS OF THE DIVINE LAW. 101 
 
 maranatha."* " He that believeth on him is not 
 condemned; but he that believeth not is condemn- 
 ed already : because he hath not believed in the 
 name of the only-begotten Son of God."-)- " He that 
 believeth on the Son hath everlasting life ; and he 
 that believeth not the Son shall not see life ; but 
 the wrath of God abideth on him."! " ^ e taat 
 believeth on the Son of God hath the witness in 
 himself ; he that believeth not God hath made him 
 a liar : because he believeth not the record that 
 God gave of his Son."§ 
 
 From all these passages it is evident, that though 
 individuals may be possessed of all those qualities 
 which excite the admiration and secure the respect 
 of their fellow-men ; yet, if this be all ; if they re- 
 main destitute of faith in the Son of God, they are 
 exposed to his displeasure ; they are now under his 
 curse, and dying in a state of unbelief and impeni- 
 tence, must endure his wrath for ever. 
 
 And let it be remembered, that this is not the 
 harsh and illiberal language of gloomy fanatics, or 
 the gratuitous assertions of those who wish to repre- 
 sent the Divine Being as cruel and vindictive. It 
 is the language of that Being himself, who has sure- 
 ly a right to warn his intelligent creatures of the 
 danger of provoking him. He employs it that sin- 
 ners may be left without excuse, as well as to in- 
 duce them to flee from the wrath to come. Had 
 there not been a sufficient reason for it, the Spirit 
 
 * l Cor. xvi. 22. * John iii 18. 
 
 £ John iii. 36. § 1 John v. 10. 
 
102 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 
 of God would not have dictated such strong and so- 
 lemn language. Had not unbelief been a tremen- 
 dous evil beyond human calculation, Jehovah would 
 not have said, " He that believeth not shall be con- 
 demned." Had there not been an intention to 
 carry into full effect the threatenings of his own 
 word, they had never been uttered by the God of 
 truth. Had there not been power to execute his 
 awful denunciations, never had our ears listened to 
 their sound. He never uses undeservedly the lan- 
 guage of reproof; for he is a God of love. He 
 never employs the language of impotence ; for his 
 word is omnipotent. He never utters the terrors of 
 his law, without entreating men to be reconciled to 
 himself. Had he desired the death of the sinner, 
 the eternal misery of the wicked, he would never have 
 given any warning — he had never revealed the pro- 
 mise of a Saviour. The beloved Son of God had 
 never visited a world inhabited by rebels, and 
 polluted by sin. The humiliation of the stable, 
 the tears and agonies of the garden, the groans of 
 Calvary, would have been unknown. Had God 
 sought the ruin of his creatures, the services of pro- 
 phets and apostles would never have been permit- 
 ted ; Christian churches would never have been 
 formed ; the Christian ministry would not have 
 been instituted, and the gladdening accents of mer- 
 cy had never been heard by the present generation ; 
 Jehovah would never have sworn by himself, and 
 said, " As I live, I have no pleasure in the death of 
 the wicked, but that the wicked turn from his way 
 
O PEN TRANSGRESSORS OF THE DIVINE LAW. 103 
 
 and live ; turn ye, turn ye from your evil ways ; for 
 why will you die, O house of Israel ?"* 
 
 To those who are acquainted with the plan of sal- 
 vation, and who have already participated in its in- 
 valuable blessings, it may seem unnecessary to state 
 such things as these ; but they must know, that 
 the objection alluded to, is very often made to the 
 statements of God's threatenings, namely, that it is 
 representing the Divine Being as delighting in the 
 misery of his creatures ; whereas it is a proof of 
 mercy to warn the ungodly ; to point out the folly 
 and danger of disobedience and unbelief, and to tell 
 sinners, that if they will not receive the testimony 
 which God has given concerning his Son Jesus 
 Christ, and forsake all iniquity, they will justly and 
 for ever, suffer the displeasure of God. 
 
 Neither can it be said with truth, when Christian 
 ministers repeat, explain, or enforce, the threatenings 
 and warnings of the Bible against sin or unbelief, that 
 they experience a degree of pleasure in doing so ; 
 and anticipate, with something like savage delight, 
 the miseries of the condemned. Oh, no I we are 
 aware that such charges are brought against Christ- 
 ians if they venture to speak plainly on this 
 painful subject ; but they are unjust. The ex- 
 ertions of Christian ministers ; the labours of pri- 
 vate Christians ; their prayers on behalf of the care- 
 less ; their grief in seeing men violate God's com- 
 mandments ; and their unmingled joy when a sinner 
 is converted to God are some of the many proofs 
 
 * E?ek. xxxiii. lh 
 
104 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 
 that might be produced to show that they would 
 rather that men should turn to God and live. In- 
 deed, it is an essential part of the Christian charac- 
 ter, to mourn over the wickedness of men, and to 
 use means to lessen it. To rejoice when sinners are 
 turned from their former ways ; not from one set 
 of opinions to another, but when that mighty change 
 is effected, which leads to a total reformation of cha- 
 racter, and is exhibited in the holiness and consis- 
 tency of the whole conduct. Neither is it a feeling 
 of congratulation, because the individual is added to 
 a particular section of the Christian church, but be- 
 cause he is added to the church of God ; united to 
 Christ by a living faith, and made an heir of the 
 promised inheritance. 
 
 Surely enough has been said to convince the in- 
 quirer, that his amiable but irreligious friends, not- 
 withstanding all their good qualities, are exposed to the 
 displeasure of God ; and that there is a great danger 
 in continuing to admire them, or in being deterred 
 from the examination of divine truth, by his desire 
 to think favourably of their character and state. 
 This view of the subject will be urged no farther ; 
 but it seems of importance, just to remark, that if 
 those unbelieving friends were to receive the Gos- 
 pel, it would present their disposition and conduct 
 in a still more attractive form. True religion does 
 much in smoothing the most rugged temper, and 
 in rendering the most unamiable disposition beara- 
 ble ; but when it produces all its hallowed effects, 
 upon a mind naturally amiable ; though the power 
 exercised in producing the change may not be 
 
OPEN TRANSGRESSORS OF THE DIVINE LAW. 105 
 
 greater, yet its influence will appear more lovely to 
 the eyes of men. The word of God would then be 
 substituted for the opinion of the world, which is 
 now the standard to which they appeal, for the cor- 
 rectness of their doings. The purity of the divine 
 precepts would regulate the conduct instead of the 
 principles of expediency. Instead of being influ- 
 enced in their intercourse with their fellow men, by 
 the conviction that human eyes were upon them, 
 " thou God seest me? would be their motto. The 
 Bible, instead of being viewed as a cunningly de- 
 vised fable, would be honoured as the book of God ; 
 and the Gospel, instead of appearing foolishnes, 
 would appear the power and the wisdom of God, to 
 the salvation of men. The sanctuary of God would 
 be visited as the place where Jehovah condescends 
 to dwell, and where he dispenses spiritual blessings. 
 Every domestic, relative, and social duty, would be 
 attended to, not for the purpose of procuring a good 
 name, but from a regard to the authority of the 
 Divine Being. In the hour of affliction there would 
 not be alarm and despondency, the language of 
 fretfulness, or a forced submission to their fate ; nor 
 would they attempt to draw comfort from the miser- 
 able and superficial consolations of worldly men ; 
 but there would be an acquiescence in the divine 
 arrangements, a child-like submission to his fatherly 
 will, and a belief in, and application of the promises 
 of Him who is emphatically called the " God of all 
 comfort." No longer would they boast of the dig- 
 nity of human nature in its lapsed condition, or 
 cherish pride, on account of what they supposed to 
 
106 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 
 be excellent in themselves ; but there would be a 
 humble confession of individual guilt, and the peti- 
 tion of the publican would be theirs, " God be mer- 
 ciful to me a sinner.'" No unnecessary strictness 
 would be considered as attached to the precepts of 
 God ; on the contrary, they would be viewed as 
 proofs of the divinity of the religion which enjoined 
 them, and as tending to promote the real happiness 
 of all who loved to obey them. The prospects for 
 the future, instead of being gloomy and indefinite, 
 or unfounded as they once were, would now be 
 cheering, certain, and well founded. In short, the 
 whole character would be more lovely. Benevo- 
 lent kindly feelings, would be excited from higher 
 motives. Their deeds of sympathy would not be 
 the offspring of impulse, and therefore uncertain 
 and partial, but they would be the result of Chris- 
 tian principles, and therefore steady, persevering, 
 and considerate. If worldly men would only ex- 
 amine the effects of true religion, and seek to ap- 
 preciate them aright, they would soon be convinced 
 that a real Christian is far superior to the man who 
 may be possessed of all mere human and acquired 
 excellencies, but who remains destitute of love to 
 God and to his Christ. 
 
 The reader is reminded, that this high character 
 may be his. The inquirer after truth is affection- 
 ately intreated to remember, that nothing less 
 should satisfy his mind, than the possession of 
 Christian principles, and of the Christian character. 
 Let him no longer keep before his mind, the imper- 
 fect outline of character presented by respectable 
 
OPEN TRANSGRESSORS OF THE DIVINE LAW. 107 
 
 and amiable men of the world, as deserving of his 
 imitation ; nor should he even confine his attention 
 to the far superior example of a real Christian, but 
 let him place constantly before him the perfect ex- 
 ample of the Son of God. Let him never forget, 
 that his present comfort, and his eternal happiness, 
 are intimately connected with the correctness of the 
 standard to which he appeals, and the character of 
 the example which he follows. 
 
 But the reader is perhaps convinced of this. He 
 is well aware of some of the defects of irreligious 
 men, but he may be ignorant of the result, if he 
 should be unwilling to copy their example. Accus- 
 tomed to associate all that is candid and liberal, 
 with those whom he has hitherto admired, he may 
 not anticipate the alienation of their friendship, or 
 think it possible that they can be hostile to inquirers 
 after truth. But, alas ! he will soon find, that 
 while men will bear with much difference of opinion, 
 in worldly things, and hear with courtesy, senti- 
 ments opposed to their own, in matters of science 
 and philosophy, they cannot endure to be reminded 
 of their mistakes in religion, either by word, or in a 
 decided charge of conduct in their relations or 
 friends. They may not openly oppose the reli- 
 gious inquirer, but they will discountenance, in every 
 possible way without being absolutely rude, atten- 
 tion to the subject of religion. It will, indeed, soon 
 be found, that a naturally amiable disposition is ut- 
 terly insufficient to check the dislike of the heart to 
 the things of God, and to those who wish to become 
 acquainted with them. 
 
108 INFLUENCE OF INTIMATE INTERCOURSE WITH 
 
 But all this should convince the inquirer, that he 
 can meet with no sympathy, in his present pursuit, 
 from irreligious persons. It should impress more 
 deeply on his mind, the truth of Scripture, respect- 
 ing the natural disinclination of human hearts to 
 pure and undefiled religion. Indeed, a calm and 
 faithful examination of the condition of worldly 
 men, will show him the importance and value of the 
 blessings of the Gospel, and the necessity of believ- 
 ing in the Son of God, Animated, as the reader is 
 supposed to be, by a sincere desire to find the truth, 
 he will ere long discover, that peace and safety are 
 to be found in Christ alone, and that it is love to 
 Him, which is the most constraining principle that 
 can operate in the human mind. He will see, that 
 the sacred writers trace all sincere, holy, and accept- 
 able obedience to this hallowed source.* The faith 
 of Christ in the heart elevates all the mental, as well 
 as the moral powers ; leading to the cultivation of 
 the mind, as well as to the purifying of the affec- 
 tions. There are to be found in the Gospel, all the 
 blessings which are needed for the pilgrimage of life, 
 guidance, protection, and the supply of every spi- 
 ritual grace. Its pleasures are not like those of the 
 world, unsatisfactory, short lived, and, in general 
 corrupting ; but satisfying, permanent, and purify- 
 ing. Its prospects are not like those of unbelievers, 
 gloomy, uncertain, or presumptuous, but animating, 
 and sure, and presented to the view by the blessed God. 
 And when the termination of all is looked at, what a 
 
 • 2 Cor. v. 14,, IS. 
 
OPEN TRANSGRESSORS OF THE DIVINE LAW. 109 
 
 contrast is there between the situation of the unbe- 
 liever and the Christian ! 
 
 These are subjects which all minds should con- 
 template, and which no mind should cease to con- 
 sider, till their importance is seen, and their influ- 
 ence felt. When this is done, there will be no ces- 
 sation of religious inquiry. On the contrary, the 
 inquirer will seek, through the teaching of the Holy 
 Spirit, still higher attainments in divine knowledge, 
 and as these are acquired, ignorance will be more 
 felt and disliked, till there is an arrival at the full 
 stature of a perfect man in Christ Jesus. This is 
 the high result which every one should earnestly 
 desire, and perseveringly pursue. 
 
110 
 
 CHAPTER V. 
 
 THE INFLUENCE OF WORLDLY PROFESSORS ON THE 
 MINDS OF RELIGIOUS INQUIRERS. 
 
 Those who are acquainted with the state of reli- 
 gious society in this country, are perfectly aware, 
 that there are many professors of Christianity, who 
 are destitute of the love of it in their hearts. Such 
 individuals are described in the word of God, as 
 " having a name to live, while they are dead," and 
 as " having a form of godliness, but denying the 
 power thereof." 
 
 Various reasons may be assigned for the existence 
 of this state of things. There is in every human 
 heart, a tendency to substitute forms and outward 
 observances for the reality and power of religion. 
 There is a desire to make the love of the world 
 compatible with love to God; and in a country 
 where Christianity is said to be the religion of the 
 state, there are abundant facilities for the indulgence 
 of such desires. The influence of education and of 
 custom may induce many to assume the Christian 
 name, who have no correct views of religion. Train- 
 ed up in attention to certain forms, and accustomed 
 to consider these as constituting religion, they have 
 
THE INFLUENCE OF WORDLY PROFESSORS, &C. HI 
 
 never sought for more than the mere profession of 
 Christianity. It also sometimes happens, that the con- 
 science may be partially disturbed ; and in order to 
 quiet its clamours, the name of Christian is assumed, 
 and some of its outward duties are performed. Again, 
 there may be professional forms of religion, on the 
 part of some who call themselves ministers of the 
 Gospel ; men who have undertaken to teach, what 
 they do not themselves understand or feel. In ad- 
 dition to all this, it may be remarked, that a profes- 
 sion of religion is rather respectable than otherwise 
 in the present day ; interested motives friay also ope- 
 rate on the minds of some, and induce them to attend 
 a particular place of worship, for the purpose of pro- 
 moting their success in worldly business. 
 
 But it is impossible, and if it were possible, it is 
 unnecessary, to enumerate all the reasons which in- 
 duce men to assume, and to be satisfied with a pro- 
 fession of Christianity. It will be sufficient for our 
 present purpose to state, that the following remarks 
 will apply to no one class of professors in particu- 
 lar, but may be viewed as including all the shades 
 of a religious profession ; from those who, with the 
 exception of the name, have not even the form of 
 religion, to those who are outwardly strict in their 
 attention to religious observances, but whose hearts 
 are still unchanged. Between these two classes 
 many shades of character may be found, modified 
 by the circumstances in which they have been 
 placed, but all uniting in their rejection of the Gos- 
 pel of Christ. 
 
 Many are exposed to the influence of the princi- 
 
112 THE INFLUENCE OF WORLDLY PROFESSORS 
 
 pies and example of such men. That it is fre- 
 quently injurious no one can deny, who has ever 
 Considered the subject in the light of revelation. 
 To those who have been injured, and who have in 
 some degree been convinced that a mere profession 
 of religion is not enough, our future remarks will 
 more especially apply. Many, alas ! have reason 
 to confess, that their long-continued neglect of spi- 
 ritual religion may be traced to the blighting and 
 deceiving influence of a worldly professor. 
 
 Our present object, then, will be to attempt to 
 point out mor*e particularly the principles and con- 
 duct of worldly professors, and some of the effects 
 produced by their influence ; and we shall close the 
 subject with some hints to those who are sincerely 
 seeking the possession of true religion. 
 
 Among the majority of worldly professors, the 
 love of the world will be prominent. There will 
 be no restraint placed upon the passions and de- 
 sires, but that which arises from a wish to save ap- 
 pearances before men, and a regard for their own 
 temporal security. The word of God will never be 
 consulted, in order to receive information respecting 
 the best mode of spending time, or the way in which 
 intercourse with the world should be carried on. 
 Its admonitions on this subject are either unknown 
 or totally disregarded. The pursuit of temporal ob- 
 jects, — of honour, of riches, or of pleasure, will oc- 
 cupy their whole thoughts and their whole time. 
 They have imagined that religion is compatible with 
 these things, and that they may love God and love 
 the world too. Hence, such professors of religion 
 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 113 
 
 are seen at the theatre and in the ball-room ; and 
 many an hour that would otherwise hang heavy on 
 their hands is spent at the card-table ; not, they 
 will say, in gambling, but in mere amusement. 
 It is also to be regretted, that there are some 
 ministers of religion who give their countenance 
 to such vain amusements. They can be pre- 
 sent at the assembly, and frequent the race- 
 course, and appear to forget that they should be de- 
 voted to the service of God. No excuse can avail 
 them, on scriptural grounds. No rank in society, 
 no pretence of mixing with the higher classes, and 
 beneficially influencing them, by repressing the ex- 
 hibition of evil, can be sufficient here. They may 
 act on principles of expediency and of worldly po- 
 licy, but this will not do for eternity or even for 
 time. They are manifestly acting in the spirit of 
 the world, and sanctioning practices which have al- 
 ways been found most injurious to the real happiness 
 of men ; because they lead to forgetfulness of God, 
 and the encouragement of vice. They profess to be 
 ministers of that holy religion, the author of which 
 thus speaks to those who preach his word : " In all 
 things, showing thyself a pattern of good works." 
 \* Be thou an example of the believers, in word, in 
 conversation, in charity, in spirit, in faith, in pu- 
 rity." 
 
 The example above alluded to, has a very per- 
 nicious effect. It rivets the fetters of infidelity 
 around the sceptic, and leads multitudes to be satis- 
 fied with themselves, when they find that they are 
 no worse than their ministers; while the inquirer 
 
114 THE INFLUENCE OF WORLDLY PROFESSORS 
 
 after truth is filled with anxiety and wonder. It is 
 indeed affecting to think that any man, who pro- 
 fesses to he guiding his fellow-creatures in the way 
 of holiness* of self-denial* and of consistency, in all 
 things, can yet manifest such conduct. It is as if 
 his preaching were only the acting of the Sunday, 
 and the place of perf o r m ance the temple of the living 
 God. The character is assumed, and sustained for 
 a little time ; but when their part is done, the dis- 
 guise is thrown off, and there is an immediate re- 
 turn to the realities of common life, and to the spi- 
 rit and conduct of the world. Such men are ?wt 
 blessings to society. What they are, will best be 
 shown when the destinies of mankind are developed, 
 Luke xvii. 1. 
 
 Worldly professors also frequently majiifest their 
 dislike to spiritual religion. Satisfied with the name, 
 they are displeased if any thing more should be 
 spoken of, as necessary to constitute the Christian 
 character. In conversation, every allusion to what 
 is spiritual, is received with a frown ; and even from 
 the pulpit, the subject of experimental religion is 
 listened to with a marked dislike. If they should 
 meet with these topics in the publications of the day. 
 they receive their decided reprobation ; and they 
 can hardly rind epithets strong enough to express 
 their disgust at those who can venture to speak 
 plainly of the religion of the heart, of the spiritual 
 worship which God requires, and of the evil of con- 
 formity to the world. The doctrines of the new 
 birth, of salvation by grace, of the work of the Holy 
 Spirit on the soul of man ; to be convinced of the 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 115 
 
 importance of faith in Christ, and of self-denial in 
 his service ; — these things are rejected as indications 
 of enthusiasm or imbecility of mind. They have 
 decided with themselves, that they may be religious, 
 without thinking or speaking about religion ; and 
 that they may possess love to God, even while they 
 do not retain him in their thoughts, and systemati- 
 cally oppose his will. They consider themselves 
 good Christians, while Christ is unknown to them 
 except by name. His atonement, his love, his con- 
 descension, and his intercession on behalf of sin- 
 ners, present nothing interesting to them, and con- 
 sequently are all despised as unworthy of their at- 
 tention. 
 
 Hence, when they read expressions which have 
 been employed by Christians, indicating a deep 
 sense of unworthiness and self-abasement in the 
 sight of God, even while they were doing the will 
 of God ; they suspect either that they arc guilty of 
 some secret sins, though they pretend so much sanc- 
 tity in the outward conduct, or, that it is the lan- 
 guage of unnecessary humility, of spiritual pride, 
 even while affecting to be very humble. They have 
 no feelings in common with those who sincerely say, 
 " If thou, Lord, shouldst mark iniquity, O Lord, 
 who could stand ?" " We are unprofitable ser- 
 vants." " In all things we offend, and come short 
 of thy glory." " By grace ye are saved, through 
 faith, and that not of yourselves, it is the gift of 
 God. 1 "' The language of contrition does not suit 
 those who have never seen their sinfulness, or the 
 claims of the Divine law. They never feel hum- 
 
116 THE INFLUENCE OF WORLDLY PROFESSORS 
 
 bled on account of their numerous violations of the 
 commands of God ; for they vainly think that their 
 religious profession, and their attention to outward 
 duties constitute them Christians, and that God 
 cannot require more. To such persons the language 
 of Scripture must indeed be inexplicable, and the 
 atonement of Christ must appear altogether unne- 
 cessary. 
 
 When such are the principles of many professors, 
 we might expect that the ordinances of religion 
 would be but slightly observed. It is indeed the 
 principal part of their religion to go once on the 
 Sabbath day to a place of worship, but a very tri- 
 fling reason will keep them away. The Sabbath 
 brings no pleasure to them on its return; it is ra- 
 ther a period of time tedious and insipid. The real 
 design of the day of rest is unknown and unfelt. If 
 one part of it is spent in public worship, the rest of 
 the day is considered as their own. Their con- 
 sciences are satisfied with one service, and all the 
 remaining hours, are spent " in thinking their own 
 thoughts, and in finding their own pleasure." In- 
 struction in divine things, an opportunity of having 
 the soul benefited, communion with God and with 
 his Son Jesus Christ, are never considered as the 
 great objects to be attained in the duties of the 
 Sabbath day. All is attended to as a form ; bo- 
 dily service is given, but the soul is withheld. The 
 mind is as much secularized as on other days of the 
 week ; and to view the arrangements of the family, 
 and the way in which their time is spent, it seems as 
 if it were not a day of sacred rest, but one of worldly 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 11J 
 
 bustle and sensual indulgence. Retirement to the 
 closet, for the purpose of self-examination, is un- 
 known ; the reading of the Scriptures is in general 
 neglected, and religious conversation is carefully 
 avoided. It may be that some favourite preacher 
 is spoken of with approbation — but this is all. 
 
 Worldly professors will also neglect a most im- 
 portant duty — the religious instruction of their fa- 
 milies. That this should be the case will only ap- 
 pear consistent with their personal neglect of spiri- 
 tual religion. The same individuals will use every 
 means to procure for their children useful know- 
 ledge, as it regards the present life. Much expense 
 may be incurred in giving to their offspring " a good 
 education,' 1 but not one thought is devoted to the 
 instruction of their family in the principles of true 
 religion. They grow up as ignorant of scriptural 
 morality, and of the doctrines of the Gospel, as if the 
 Bible had never been bestowed on them. Such pa- 
 rents may indeed take their children with them to a 
 place of religious worship on the Sabbath, and they 
 will tell you that this is quite enough of religion for 
 children. They forget, or perhaps never knew, that 
 if, in human learning, the rudiments, the first prin- 
 ciples, must be acquired before there can be any 
 proper understanding of the language or science that 
 is taught ; in religion it is even more necessary that 
 the first principles should be communicated, and 
 that children, from step to step, should be led in the 
 way of Christian knowledge. 
 
 It is granted that there are professors of religion, 
 who do use means at home to instruct their children 
 
 l 
 
118 THE INFLUENCE OF WORLDLY PROFESSORS 
 
 in the theory of religion. They teach them a ca- 
 techism, and they may even go so far as to make 
 them commit passages of Scripture to memory ; but 
 it is done in a formal way. The heart is not inte- 
 rested in the performance of the duty. There is no 
 affectionate admonition, no attempt to impress upon 
 their minds the supreme importance of divine truth. 
 The pleasures of religion are never mentioned, and 
 the claims of Jehovah are never urged. It is to 
 both parties an irksome task. By the one, it is per- 
 formed with dislike and aversion ; by the other, it 
 is got over superficially and hastily, as a bribe to 
 conscience. No good result is produced, either up- 
 on the minds of the children or the feelings of the 
 parents. 
 
 There is also a great difference between mere 
 professors and real Christians, as it respects the 
 temper they exhibit. There is nothing that more 
 powerfully discovers the influence of Christianity 
 than in the effect produced by it upon the spirit and 
 the temper. When it represses the ebullitions of 
 hasty passion, and keeps anger (perhaps justly 
 caused) from reaching the length of resentment and 
 revenge, to which evils the individuals were formerly 
 prone, we are compelled to see the correctness of the 
 scriptural declarations respecting the doctrines of the 
 cross. 
 
 It is well fitted to show the reality of true reli- 
 gion. But how different is it with the mere for- 
 malist. He is not affected in this way by the reli- 
 gion which he professes. All his passions are un- 
 subdued; his irritable temper receives no check, 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 119 
 
 and he yields to its full and injurious influence in 
 his own family, and sometimes even in his intercourse 
 with the world. The spirit of malevolence is exer- 
 cised against his fellow-creatures, the same as if Je- 
 hovah had never said, " Thou shalt love thy neigh- 
 bour as thyself." A very trivial offence will pro- 
 duce anger, and this will be cherished till resentment 
 is formed against the real or supposed offender. 
 The spirit of the world will be so completely im- 
 bibed, that the maxim will be readily adopted, 
 * Revenge is sweet." No bridle will restrain the 
 tongue; bitterness will not " be put away;" the 
 name of Christian is retained, but alas ! the Spirit 
 of Christ does not dwell in the heart. 
 
 It is indeed astonishing to see persons deceive 
 themselves by supposing that they are Christians, 
 while their spirit and temper are so opposed to the 
 plain declarations of the Holy Scriptures : such as 
 " Let all bitterness, and wrath, and anger, and 
 clamour, and evil speaking be put away from you, 
 with all malice ; and be ye kind, one to another, 
 tender-hearted, forgiving one another , even as God 
 for Christ's sake, hath forgiven you." 
 
 The principles of the worldly professor are also 
 discovered to be miserably defective in the hour of 
 affliction. He too must encounter the troubles of 
 life, but religion has no softening, no subduing ef- 
 fect upon his mind. He murmurs and frets ; he 
 judges harshly of the divine arrangements ; he 
 thinks he does " well to be angry." He derives no 
 comfort from the word of God, neither does he seek 
 it there. The promises of the Gospel yield no con- 
 
120 THE INFLUENCE OF WORLDLY PROFESSORS 
 
 solation, because he does not understand or believe 
 them. He is indeed compelled to submit ; but it 
 is to his fate — to stern necessity — to the law of na- 
 ture. His submission is not that of a child, saying 
 " thy will be done. 1 ' 
 
 There is another view of the conduct of worldly 
 professors, which justice, and not inclination com- 
 pels me to take. We have already seen, that they 
 dislike spiritual, experimental religion. This, how- 
 ever, is not confined to the doctrines of the Gospel, 
 and its more spiritual and devotional duties, but ex- 
 tends to those who love and practise these things. 
 It may appear illiberal to assert, but the truth of 
 the assertion could be borne out by an appeal to 
 facts, that there is too great a readiness to listen to, 
 and to believe any calumny that may be uttered 
 against the true Christian, — a readiness to circulate 
 the slander, and to strengthen it by their own pre- 
 judices and additions. How harshly and uncharita- 
 bly do they think and speak against serious people, 
 accusing them of hypocrisy and pride ; and without 
 at all seeing their inconsistency, they will, in the 
 same breath, say that they are righteous overmuch, 
 unnecessarily strict, too precise, and unsociable. 
 This dislike of true religion, (for that is the se- 
 cret spring of all this evil speaking against the 
 people of God,) makes those who are naturally 
 amiable, the very opposite when religion is in ques- 
 tion; and excites emotions unfavourable to their own 
 peace of mind, and which sadly proves the enmity 
 of the human heart against the Gospel of Jesus 
 Christ. 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 121 
 
 All this worldly mindedness — this love of plea- 
 sure — this yielding to the passions — this dislike to 
 spiritual religion — this inattention to many religious 
 duties, and the heartless way in which others are 
 performed, will only serve to confirm the believer in 
 the truth of Scripture statements, and will constrain 
 him to adore that goodness which has led him to 
 worship God in spirit and in truth. But to those 
 who have not yet been able to discriminate between 
 a worldly professor and a real Christian, the inju- 
 ry produced may be very great. Let us examine 
 this view of the subject for a few moments. 
 
 The conduct of worldly professors, gives to the 
 persons above referred to, a very false estimate of 
 true religion. They are led to consider it as con- 
 fined to a mere profession, with some attention to 
 religious observances. But it is not viewed as call- 
 ing upon men for the homage and service of the 
 heart. It is also thought to be compatible with 
 this form of religion, to be worldly minded, ambi- 
 tious, selfish, sensual, and " lovers of pleasure more 
 than lovers of God." It is considered, as by no 
 means interfering with any pursuit that is not ac- 
 tually gross or immoral, according to the standard 
 of the world. It appears to sanction the spending 
 of the whole time in the pursuit of the objects of 
 this life, and the giving up of the whole affections 
 to earthly things. In short, the religion which is pre- 
 sented to them in the conduct of worldly professors, 
 leads them to suppose that man may easily serve 
 two masters, God and Mammon, though the Sa- 
 viour has declared that it is impossible 
 
 G 
 
122 THE INFLUENCE OF WORLDLY PROFESSORS 
 
 In connection with this, a most erroneous view is 
 given of worldly things. The love or pursuit of 
 them does not appear to endanger the happiness of 
 men. On the contrary, they are valued as capable 
 of themselves to yield the chief enjoyment of life. 
 They are not considered as things that should be 
 avoided, or at least the love of them kept from the 
 heart ; but sought after, as the chief objects of hu- 
 man desires. The company of worldly men is pre- 
 ferred to the fellowship of saints. And conversa- 
 tion on any subject, no matter how trifling, is loved 
 better than the smallest allusion to divine truth. 
 
 The influence of worldly professors, produces also 
 an indifference to the subject of spiritual, personal 
 religion. This indeed might result from the natu- 
 ral disinclination of the heart to the things of God. 
 But it is confirmed, and greatly strengthened, when 
 multitudes who profess to respect religion, act in 
 opposition to its plainest statements. An empty 
 profession receives the sanction of the majority. 
 Numbers, instead of truth regulate the judgment 
 of many in their estimate of religion. They will 
 not seek their religion from the Bible ; so that the 
 book, which is the only sure guide to the knowledge 
 and service of God, is laid aside as unnecessary and 
 inapplicable, and the form of religion which their 
 fellow creatures present before them, is adopted and 
 preferred. The soul is as much neglected in this 
 worldly system, as if it did not form a part of man, 
 and needed no salvation ; and the things of eternity 
 excite as little interest in the mind, as if there ex- 
 isted no life beyond the grave. All that is neces- 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 123 
 
 sary for mans spiritual welfare — all that leads to a 
 devotional spirit, and supreme love to the Divine 
 Being, is omitted, while every error and delusion is 
 cherished, which can encourage to a life of formali- 
 ty, and keep from the conviction n of sin, righteous- 
 ness, and judgment to come." 
 
 Baneful, however, as the example of worldly pro- 
 fessors is to many persons, and calculated as we have 
 seen it to be, to strengthen delusion, and to keep 
 from the knowledge and love of God, there are those, 
 who, from various circumstances, have in some de- 
 gree escaped from its influence. 
 
 Perhaps they have been accustomed to read with 
 attention the sacred Scriptures, and sojourning with 
 those who made a religious profession, but whose 
 spirit and conduct were completely of a worldly 
 kind, they have been struck with the inconsistency 
 presented to their view ; or, they may have read 
 some accounts of the lives of real Christians, and 
 have there seen how different their conduct was from 
 that of their friends. Or they may see the difference 
 in the deportment and spirit of living Christians, 
 notwithstanding all the prejudices which their minds 
 had previously imbibed against the people of God. 
 They may, in short, have come to this conclusion 
 respecting the matter ; that if obedience to the re- 
 quirements of Scripture be necessary to constitute 
 the Christian character ; and, if the life of holiness, 
 displayed by those who are called " righteous over 
 much," be really the service which God requires, 
 then, their friends are wrong. A mere profession 
 of religion is" not enough. 
 
■- 
 
 124? THE INFLUENCE OF WORLDLY PROFESSORS 
 
 Such a conviction may exist in the minds of in- 
 dividuals who are not taught by the Spirit of God. 
 Hence it is, that though some may feel and speak 
 to themselves in this way, they yet continue to be 
 satisfied with " a form of godliness, while they deny 
 the power thereof." Or at least there is no desire 
 to become partakers of spiritual religion. They may 
 have at different times, and from peculiar circum- 
 stances, convictions that all is not right. But a 
 form of religion, without the heart or affections 
 being interested, is so congenial to human nature, 
 that they go on from day to day, self-condemned, 
 and occasionally constrained to be more strict than 
 usual, in certain outward religious duties. 
 
 But when the Spirit of God has enlightened the 
 understanding, and shown in some degree the na- 
 ture of true religion, and that God requires purity 
 of heart and life ; then, it does appear more evident 
 that worldly professors are altogether wrong, in fan- 
 cying a form of godliness to be enough. There 
 will now be a continual comparison going on in the 
 mind of the inquirer, between the principles and 
 conduct of the formalists, and the principles and 
 conduct enforced in the word of God. Still indeed, 
 the influence of a worldly profession, will be partially 
 felt, and there will be an unwillingness to pro- 
 nounce an outward respect for religion, and atten- 
 tion to some of its ordinances, altogether worthless 
 in the sight of God. There may be an idea cher- 
 ished in the mind, that it is rather uncharitable to 
 conclude, that such persons are mocking God, that 
 Jehovah rejects their persons and services with ab- 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 125 
 
 horrence ; and that on that day, when the destinies 
 of unnumbered millions are determined for ever, 
 they will be found among the number, who have 
 said, " Lord, Lord," and did not the things which 
 he commanded : and on whom the tremendous sen- 
 tence, of everlasting banishment from the Divine 
 presence will be passed. 
 
 And yet how necessary is it, that individuals par- 
 tially convinced of the inadequacy of a mere profes- 
 sion, should be shown from the Scriptures how ut- 
 terly unavailing it is, and that there is no violation 
 of Christian charity, in speaking of such professors, 
 as exposed to the displeasure of God. Nay, that 
 they themselves will be placed in the same condem- 
 nation, if they have " a name to live, while they are 
 dead :" that their own peace of mind and eternal 
 happiness are connected with scriptural views of this 
 important matter. It is supposed, that such persons 
 are desirous of information. Any farther remarks 
 that may now be made, will be to assist their in- 
 quiries. In doing so, we must appeal to the Scrip- 
 tures, and try to ascertain the mind of the Spirit of 
 God, on this momentous subject. 
 
 There, we can discover without any difficulty, 
 that God requires more from his intelligent creatures 
 than a mere profession of religion, and an attention 
 to external services. 
 
 If we direct our attention to the Old Testament, 
 we shall there discover the claims of Jehovah, 
 and the necessity of consecrating the heart and the 
 affections to Him. How comprehensive are his 
 words I " Thou shalt love the Lord thy God, with 
 
126 THE INFLUENCE OF WORLDLY PROFESSORS 
 
 all thine heart, and with all thy soul, and with all 
 thy might."* The promise which God gives to the 
 truly penitent, includes this blessing : " And the 
 Lord thy God will circumcise thine heart, and the 
 heart of thy seed, to love the Lord thy God with all 
 thine heart, and with all thy soul, that thou mayest 
 live."-f- Jehovah announced to his servant Samuel 
 the following important truth : " The Lord seeth 
 not as man seeth, for man looketh on the outward 
 appearance, but the Lord looketh on the heart.";}; 
 David declares his conviction that God required the 
 homage of the heart. " Behold, thou desirest truth 
 in the inward parts."§ ik If I regard iniquity in 
 mine heart the Lord will not hear me."|| " I know 
 also, my God, that thou triest the heart, and hast 
 pleasure in uprightness."^ When we turn to 
 the New Testament, every page presents the 
 extensive, spiritual claims of Jehovah. They 
 are confirmed and enforced by new and power- 
 ful reasons. Faith in Christ is required as neces- 
 sarv to salvation ; and this faith is described as 
 producing holy effects in the hearts and lives of all 
 who possess it. Thus, it is said, " These are 
 written, that ye might believe that Jesus is the 
 Christ, and the Son of God, and that believing ye 
 might have life through his name." ** " Believe on 
 the Lord Jesus Christ and thou shaltbe saved." -)"f* 
 " If thou shalt confess with thy mouth the Lord 
 Jesus, and shalt believe in thine heart that God hath 
 
 * Dent. vi. 5. f Deut. xxx. 6. X 1 Sam. xvi. ?. 
 
 § Ps. li. 6. || Ps. lxyi. 18. J I Chron. xxix. 17. 
 
 ** John xx. 31. ff Acts xvi. 31. 
 
ON THE MINDS OF RELIGIOUS INaUIRERS. 127 
 
 raised him from the dead, thou shalt be saved.'"* 
 " For the grace of God, that bringeth salvation, 
 hath appeared to all men ; teaching us, that deny- 
 ing ungodliness and worldly lusts, we should live 
 soberly, righteously, and godly, in this present 
 world."-f* His true people are described and dis- 
 tinguished by various epithets and qualities, which 
 cannot possibly apply to mere professors of religion. 
 They are called " Children of God/ 1 Rom. viii. 
 15 — 17. Gal. iv. 6. The salt of the earth and 
 the light of the world. Mat. v. 13, 14. Peace- 
 makers. Mat. v. 9. Sons of God. Phil. ii. 14, 15. 
 Partakers of a divine nature. 2 Peter, i. 4. A 
 new creation. 2 Cor. v. 17« As washed, and sanc- 
 tified, and justified. 1 Cor. vi. 10, 11. 1 Thess. 
 v. 23. And when we also examine the exhorta- 
 tions, admonitions, warnings, and promises, ad- 
 dressed to professors of religion, it is plain that 
 they can only apply to saints — to those separated 
 from the love of the world, and whose hearts have 
 been renewed by the Spirit of God. Here it can 
 only be necessary to refer to those Christian graces 
 which adorn the Christian character, mentioned by 
 the apostle Paul in his Epistle. Rom. xii. 9, to 
 the end of the chapter. Let the reader examine 
 that portion of God's word, and he will see what a 
 professor of religion is required to be. 
 
 Besides these passages of Scripture, if we exa- 
 mine the biography of the sacred volume, we shall 
 
 • Rom. x. 9. f Tit. ii. 11, 12. 
 
128 THE INFLUENCE OF WORLDLY PROFESSORS 
 
 find that the individuals who are spoken of with 
 approbation, embodied in their faith and practice 
 the doctrines and commandments of God. Neither 
 can it be justly said, that the precepts, and admo- 
 nitions, and examples of the New Testament, were 
 only adapted to a rude and imperfect state of sob- 
 riety, or to those who from infancy had been igno- 
 rant of the true God. On the contrary, the say- 
 ings of Christ were addressed to a people who were 
 strict professors of religion, and it formed a great 
 part of their guilt that they had only a profession. 
 He reproved them in words like these ; " How can 
 ye believe, which receive honour one of another, 
 and seek not the honour that cometh from God 
 only." John v. 44. " In vain do they worship me, 
 teaching for doctrines the commandments of men/"' 
 ** Woe unto you, Scribes and Pharisees, hypocrites, 
 for you pay tithe of mint, and anise, and cummin, 
 and have omitted the weightier matters of the law, 
 judgment, mercy, and faith ; these ought you to 
 have done, and not to leave the other undone." 
 The solemn expression, " Except a man be born 
 again he cannot see the kingdom of God," was ad- 
 dressed to a teacher of the Jews. The declaration, 
 " God is a spirit, and they that worship him must 
 worship him in spirit and in truth," was made to a 
 Samaritan woman. The apostolic epistles were ad- 
 dressed not only to Gentiles, but also to Jews, — to 
 all, of every tribe and nation, that could be found 
 in the Roman empire, who were members of Christ- 
 ian churches. No spread of Christian profession 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 129 
 
 through a whole nation — no refinement of manners 
 — no improvement in science or philosophy — could 
 change the features of the Christian character, or 
 lessen the necessity of spiritual heart-service being 
 offered to the Most High God, by every one that 
 named the name of Jesus. In all ages, and in all 
 countries, the Gospel has produced the same effects 
 wherever it has been received. The doctrines of 
 Christianity are adapted and intended for universal 
 reception. The precepts of the Bible are moral, 
 spiritual, and eternal laws, which demand obedience 
 in every circumstance of human life, and in every 
 state of society. And it will come to pass, when 
 these have produced their intended effects upon the 
 children of men, that incense and a pure offering 
 will be presented to Jehovah from the rising to the 
 setting sun. 
 
 The Christian character is thus plainly marked. 
 At the same time, the vanity, wickedness, and dan- 
 ger of a mere profession, are plainly made known. 
 Love of the world, or a preference given to earthly 
 things, is at once declared to be a proof that God 
 is not loved. 1 John ii. 15, 16. James iv. 4. 
 Disregard to the divine law is thus spoken of, 
 " He that turneth away his ear from hearing the 
 law, even his prayer shall be abomination." Prov. 
 xxviii. 9. The worthlessness of lip service is de- 
 scribed by the prophet Isaiah xxix. 13, 14. Isaiah 
 lix. 1, 2. The Saviour himself states the following 
 truth : " Not every one that saith unto me, Lord, 
 Lord, shall enter into the kingdom of heaven ; but 
 he that doeth the will of my Father which is in 
 
130 THE INFLUENCE OF WORLDLY PROFESSORS 
 
 heaven." Mat. vii. 21. The Apostle Paul speaks 
 in the language of prophecy, and foretels what will 
 happen to mere worldly professors. " The Lord 
 Jesus shall be revealed from heaven, with his 
 mighty angels, in flaming fire, taking vengeance on 
 them that know not God, and that obey not the 
 Gospel of our Lord Jesus Christ: who shall be 
 punished with everlasting destruction from the pre- 
 sence of the Lord, and from the glory of his power. 1 '' 
 No sophistry of men, no love of error and delu- 
 sion, can fairly give another meaning to those pas- 
 sages than what they plainly present. It is lan- 
 guage, expressing not the danger of the gross and 
 abandoned transgressor merely, but the danger of 
 those also who may possess a fair name among their 
 fellows, and who may have professed for many 
 years the Christian faith. They may have regu- 
 larly attended some place of religious worship, and, 
 (when they thought upon the subject,) they may 
 have considered themselves very good Christians. 
 They were, however, deceiving themselves, for all 
 the time they were destitute of faith, love, and obe- 
 dience to Jesus Christ. The dawnings of a spirit- 
 ual existence were not visible, for their hearts had 
 never been changed by the Spirit of God, and they 
 were still in love with sin. No evil passion was 
 subdued — no grateful emotion towards God was 
 ever cherished ; " they had a name to live, while 
 they were dead." It needeth not the breach of 
 human laws to constitute a sinner. It requires no 
 practice of gross immorality to expose the soul to 
 the divine displeasure. He knows nothing aright 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 131 
 
 of the character of God's law, who does not know, 
 that a refusal to yield the heart to him — to love 
 him better than any other object in the universe, 
 constitutes a crime of the deepest die, and deserves 
 his fiercest anger. Indeed, all that is sinful and 
 imperfect in the conduct of men may be traced to 
 this want of love to God. Now, a worldly profes- 
 sor has no love to God, or he could not be satisfied 
 with the things of the world, and an empty form of 
 godliness. 
 
 Let those especially, who have been injured by 
 the example of professors, and have formed incor- 
 rect notions respecting God, themselves, and the 
 way of salvation, receive the faithful sayings of the 
 Bible, respecting the character of Jehovah — the 
 perfection of his law — the danger arising from the 
 love of the world — the necessity and duty of be- 
 lieving the Gospel, and the purity and consistency 
 of the Christian character, and it will be impossible 
 any longer to be satisfied with the form of religion, 
 either in themselves or in others. It is because the 
 declarations of God's word respecting these things, 
 are not believed, that men go on from day to day 
 deceiving themselves in the great matters of salva- 
 tion ; that religion, which ought to be attended to as 
 the great business of life, is shut up in a corner of 
 time ; and even then, is cheated of its claims upon 
 the affections and the heart. Men do not like to 
 believe any charges against themselves — especially 
 when these refer to the subject of religion, which 
 they may have professed for a number of years. 
 Hence their obstinate rejection of the humbling 
 
132 THE INFLUENCE OF WORLDLY PROFESSORS 
 
 truths of the Gospel, and their willingness to live 
 and die in their present state. 
 
 But above all, those whose darkness has in some 
 measure been dispelled — whose prejudices are in 
 some degree removed — who have seen that a worldly 
 professor is not a Christian ; ought to persevere in 
 their inquiries, till they themselves partake of the 
 true Christian character. It is not a matter of op- 
 tion, whether they ought to go forward, or be con- 
 tented with their present imperfect views. They 
 are bound by the highest considerations, to continue 
 the pursuit. Grant that they have been disgusted 
 and stumbled, by the discoveries they have made 
 of the antichristian conduct of professors. They 
 have also found out, that their whole behaviour is 
 condemned by the word of God. They must ac- 
 knowledge, that as far as they have proceeded in 
 the examination of the Scriptures, there is not the 
 smallest countenance given to a profession of reli- 
 gion, without corresponding holy effects. That, on 
 the contrary, there are plain and frequent declara- 
 tions against such will worship — such bodily service, 
 which can profit men nothing. They must also 
 know, that no part of the hypocrisy and worldly 
 mindedness of professors, can justly be charged up- 
 on Christianity, but on the deceitfulness and wick- 
 edness of the human heart. What is then their 
 duty ? It is to seek with all their hearts, the power 
 as well as the form of godliness. To be warned 
 by the evil example of professors, instead of being 
 seduced into evil by it. The subject is of infinite 
 moment, and they cannot now return into the state 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 133 
 
 of death-like formality, without a guilty and an un- 
 easy conscience. 
 
 But may we not hope, that there is on the part 
 of the reader, a sincere desire to do what is right in 
 this matter — a wish to possess that Christian cha- 
 racter, which is so fully described in the word of 
 God, and without which there can be no salvation. 
 With joy we would assist him in his earnest desires. 
 
 Let it be his first object, to obtain correct views 
 of the Gospel of Jesus Christ. To believe the tes- 
 timony of God concerning his Son, and to renounce 
 for ever all his false and delusive hopes, produced 
 by an outward attention to religious duties. Let 
 him not, however, be too easily satisfied with the 
 change of his views respecting religion. He should 
 see that the conviction of his former errors and 
 wickedness, is so strong as to lead him to deep hu- 
 mility of spirit, and to a grateful acquiescence in 
 the plan of human redemption. Let it at the same 
 time be kept in view, that there can be no change 
 for the better, if he is not taught to deny ungodli- 
 ness and worldly lusts — to restrain his passions and 
 temper, and indeed to abstain from every thing that 
 would give an unfavourable view of the Gospel of 
 Christ. 
 
 It is not too much to say, that if there is faith in 
 Christ, the inquirer will experience real joy and 
 peace. He will be able to show, to his relations 
 and friends who may still be cherishing dangerous 
 delusions, that real religion does not produce gloomy 
 effects. That, on the contrary, it imparts real hap- 
 piness to every possessor of it, and enables him to 
 
134 THE INFLUENCE OF WORLDLY PROFESSORS 
 
 enjoy the things of this life far better, than when 
 he was a mere formalist like themselves. For never 
 till taught the value of the Gospel, did he view 
 every temporal and spiritual blessing, as coming 
 from the hand of a Father in heaven. Again, if 
 there is the operation of religious principles in his 
 heart and life, he will refuse to join in those vain 
 amusements which he once eagerly pursued, and 
 which may be described as the amusements of the 
 tvwld. This will not be done in the spirit of mo- 
 roseness, or in the language of contempt ; but in 
 the spirit of meekness and of firmness. It is well 
 also, when the Christian can give good reasons for 
 his conduct. Indeed, it appears to be his duty to 
 give a reason for his practice, as well as of his hope. 
 A calm, judicious statement of reasons may be re- 
 quired by those friends or relations, whose autho- 
 rity may have weight, and whose affection may be 
 unquestionable. Even though the inquiry may be 
 made in an angry tone, and from a wish to perplex, 
 yet it is a noble triumph for Christian principle, 
 when the answer is affectionate, scriptural, and de- 
 cided. Those friends who are still pursuing the 
 gay, and corrupting, and corroding pleasures of the 
 world ; some of whom are perhaps approaching the 
 last stage of human life, should be told that time is 
 too valuable to be spent in mere amusements — that 
 a regard for their own peace of mind should keep 
 them from such vanities, even if time were of no 
 value. It may with truth be stated, that Christians 
 ought not to do any thing, which would unfit the 
 mind for the service of God, and that would induce 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 135 
 
 others to pursue the world, and neglect the con- 
 cerns of the immortal spirit. That there can be no 
 happiness — no enjoyment, — even if there was no 
 sin, in the pursuits and worldly conversation of the 
 irreligious. And it could also be said, that it was 
 a mark of folly, for any one wilfully to place him- 
 self in a situation, which would render him unpre- 
 pared to obey the summons that calls him into 
 eternity. The inquirer, whose mind became esta- 
 blished in the truth, could likewise show, that there 
 is no necessity for seeking worldly pleasures — that 
 God has given those powers of mind, which are ca- 
 pable of almost unlimited improvement — that, from 
 the streams of human knowledge, he can draw many 
 valuable supplies, and which can enable him to 
 judge better and so decide more correctly, respect- 
 ing the visible works of God, and to scan more 
 easily the movements of the human mind. He can 
 thus show, that many hours of rational enjoyment 
 may be obtained without exciting his passions, or 
 rendering him discontented, by pursuing objects 
 which multitudes admire. He too could tell (per- 
 haps to incredulous ears) of the pleasure to be de- 
 rived from the study of the word of God — of the 
 stores of heavenly wisdom to be found there — of 
 the refreshing streams of living water flowing from 
 that fountain of divine love, and which are so well 
 fitted to cheer him amidst the difficulties of his 
 earthly pilgrimage. And he can add to all the rest, 
 that no man can live merely for himself, or luxuriate 
 in his own indulgences, without a great crime. 
 There are works of benevolence, which huma- 
 
136 THE INFLUENCE OF WORLDLY PROFESSORS, &C. 
 
 nity and Christianity alike call on him to perform ; 
 he has the ignorant to instruct — the afflicted to re- 
 lieve — the mourner to comfort, and the dying to 
 pity and assist. He has his family to bring up in 
 the nurture and admonition of the Lord ; many 
 duties as a master, as a citizen, and as a neighbour 
 to perform. The man who conscientiously attends 
 to these, will frequently find his time too brief, his 
 mind too much occupied, though he seeks not the 
 amusements of the day, or the addition of anxiety 
 and worldly disappointment. Indeed, no man who 
 really knows the purpose for which time was given, 
 will find it necessary, in order to spend it, to com- 
 mit sin, or rush into the way of temptation. 
 
 Let this conviction be shown in your improve- 
 ment of the hours of life, in attending to every re- 
 lative duty, in enduring trials without repining, 
 and in suffering affliction without murmuring. Let 
 the power of religion not only be felt, but also shown 
 in constraining you to seek the happiness of all 
 around you. " For if these things be in you, and 
 abound, they make you that ye shall neither be idle 
 nor unfruitful in the knowledge of our Lord Jesus 
 Christ/ 1 2 Pet. i. 8. 
 
137 
 
 CHAPTER VI. 
 
 THE INFLUENCE OF RIDICULE ON THE MINDS OF 
 RELIGIOUS INQUIRERS. 
 
 The Saviour, who knew the end from the begin- 
 ning, warned the children of men against the in- 
 fluence of a false shame arising from ridicule, as well 
 as against the fear which results from a more violent 
 opposition to divine truth. " Whosoever, there- 
 fore, shall be ashamed of me and of my words, in 
 this adulterous and sinful generation, of him also 
 shall the Son of man be ashamed, when he cometh 
 in the glory of his Father with the holy angels. " 
 He knew what was in man, and therefore applied 
 his monitory language in such a way, that we should 
 fear his displeasure more than the laugh of the scor- 
 ner. He was well acquainted with the variety of 
 ways in which men would oppose his cause, and he 
 prepared the mind by his warnings and promises. 
 
 There are cases (which, alas ! too frequently oc- 
 cur), in which the constant and persevering petty 
 opposition of some relation or friend, may be more 
 injurious than one or two instances of violent perse- 
 cution on the part of an avowed enemy. Against 
 the latter you can be better armed, as the very bold- 
 ness of the attack will arouse every energy in repell- 
 
138 THE INFLUENCE OF RIDICULE 
 
 ing it ; but in the former case, how can you be on 
 your guard, in the midst of domestic or friendly 
 intercourse ? And yet you may see in the coun- 
 tenance, or hear from the lips of some professing 
 friend, enough to excite painful emotions. 
 
 Constituted as the human mind is, it derives many 
 of its pleasures, and depends for much of its com- 
 fort on the opinions of fellow-creatures. It follows, 
 then, that their approbation or disapprobation — 
 their esteem or contempt — their respect or mockery 
 — will materially influence a person's mind. And 
 this influence will be greater or less, according to 
 the degree of intimacy that exists, the talent that 
 is possessed, or the influence that has been acquired. 
 This holds good, even when religious matters are 
 concerned. 
 
 The man, indeed, who has counted the cost in 
 becoming a Christian, — who has contended, and 
 contended successfully against many opposing dif- 
 ficulties in his Christian course, may not be exposed 
 to injury from the influence of derision or contempt. 
 His character and principles are known, and he will 
 be less frequently annoyed. And when he is as- 
 sailed by the shafts of ridicule, his conviction of the 
 infinite importance of eternal things will blunt them. 
 He knows the reason of the world's contempt, and 
 can therefore view it in its proper light. 
 
 Though strength of mind, or rather strength of 
 principle enables a Christian, not only to repel ridi- 
 cule, but to derive good from it, yet even he must 
 feel it disagreeable to be exposed to it. We may 
 therefore readily suppose, that to an individual who 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 139 
 
 is naturally sensitive and timid, whose religious 
 principles are not formed, and who does not under- 
 stand or know the true reason of the scorner's 
 laugh, mockery and contempt must be exceedingly 
 painful, and sometimes injurious. 
 
 Indeed, so successful has this method of opposing 
 truth been found, especially when directed against 
 the young, that it appears desirable to enter farther 
 into this view of the subject than might have been 
 otherwise done. 
 
 When an individual has commenced a course of 
 inquiry regarding divine truth ; when he appears to 
 be in earnest on the subject, and frequents a place 
 of worship oftener than he used to do ; when he as- 
 sociates less with his former companions, and seeks 
 to form acquaintances among serious people ; to read 
 books once neglected, and seems to have about him 
 an air of greater steadiness and seriousness ; — when 
 such is the case, or even when appearances are less 
 decided, his old companions, and sometimes his 
 nearest relations, begin to suspect that he is infect- 
 ed with religious mania, and they act accordingly. 
 
 In some cases, arguments may be used to dis- 
 suade from unnecessary strictness. In others, the 
 danger of losing the favour of friends, or injuring 
 his worldly prospects may be urged. Even paren- 
 tal authority is sometimes exerted, beyond its natural 
 limit, to prevent the wildness of fanaticism ; or, in 
 other words, to repress all earnest inquiry respect- 
 ing the soul and eternal things. 
 
 In many instances, however, another, and some- 
 times a more effectual course, is adopted. When 
 
140 THE INFLUENCE OF RIDICULE 
 
 the language of contempt can safely be uttered 
 against religion itself, it will be done ; but, in most 
 cases, the professors of religion, or some part of their 
 conduct which can be represented in a ludicrous 
 point of view, will be the subject of ridicule. The 
 various names of saints, enthusiasts, and fanatics, 
 will be uttered in great profusion, and they will en- 
 deavour to turn into mockery what they call the 
 language of cant ; which is sometimes (though un- 
 known to them) the language of Scripture. Nay, 
 they do not confine their ridicule to religion, and 
 decidedly religious characters ; but if an inquirer 
 should let slip any word which may indicate reflec- 
 tion, or do any thing which they judge to be close- 
 ly allied to seriousness of deportment ; jokes without 
 number, sarcasms are again and again repeated, till 
 they become, even to people of the world, hacknied 
 and disgusting. But this is not all : So unkind 
 and illiberal is this spirit of opposition to what is 
 good, that those who possess it will bring against 
 serious people the vile charges of hypocrisy and de- 
 ceit. These are thought allowable weapons in this 
 warfare, if they can but succeed in stopping their 
 inquiring friend in his Quixotic pursuit. 
 
 It is indeed to be lamented, that individuals, 
 otherwise amiable and respectable, occasionally join 
 in this hue and cry against attention to true religion. 
 They may not do this from any malicious intention, 
 but influenced by a bad example, and fancying they 
 may materially serve one, who is in imminent danger 
 of falling into a state of mental delusion. 
 
 A very slight acquaintance with human nature 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 141 
 
 will convince us, that the effects resulting from such 
 opposition is often injurious to inquirers. For in- 
 stance, if the mind of an individual is timid, and ac- 
 customed to pay deference to the judgments of 
 others, every desire after truth will be damped by a 
 sneer, and all his ardour in the pursuit of religious 
 knowledge cooled by a laugh. The importance of 
 eternal things will seem to be lessened by the mock- 
 ery of some foolish acquaintances, who perhaps are 
 skilled in the art of rendering every subject ridicu- 
 lous. However contemptible their expressions may 
 be, yet they may have the eifeet of lowering in hi;* 
 estimation the apparent solemnity of Divine revela- 
 tion. 
 
 Let it not be said, " Oh if his religion is worth 
 any thing, he can bear a laugh against it." True, 
 if his desire after heavenly wisdom be real, he will 
 succeed in finding it in spite of all opposition. But 
 is there, can there be a single justifiable reason why 
 any one should be compelled to run the gauntlet of 
 ridicule, merely because he is attending to a matter 
 which ought to be most interesting to every human 
 being ? Would it be considered kind or just, to 
 attempt to impose a task on babes, which those only 
 could perform who had arrived at full maturity of 
 mind and body ? Alas ! there is enough in human 
 nature to keep from the study of religion, without 
 the additional opposing influence of the " world's 
 dread lau^h." The human heart is fertile in ex- 
 cuses for neglecting that subject, which no one 
 should neglect. 
 
 But the evil is rendered greater, when we consi- 
 
142 THE INFLUENCE OF RIDICULE 
 
 der that in a person whose mind is just opening to 
 the importance of eternal things, there is that de- 
 gree of excitement which greatly increases its natu- 
 ral sensibility and timidity. The feelings are keen- 
 ly alive to every thing at all relating to the new and 
 momentous object of pursuit. That which would 
 have been once unnoticed is now deeply felt. And 
 as the inquirer does not yet possess decided views 
 respecting Divine truth, and is perhaps more in- 
 clined than ever to distrust his own judgment, the 
 laugh of the s corner produces an unhappy effect. 
 Anxiety and shame are only some of the evils re- 
 sulting from it. This is more particularly the case, 
 when the opposition is met with from those who 
 ought to encourage every inquiry after truth, rather 
 than to repress it. 
 
 How pitiful, as well as wicked, is it for those who 
 are themselves destitute of the first principles of mo- 
 rality and religion, to try to prevent others from ob- 
 taining possession of them. They laugh at things 
 of which they know nothing, and ridicule those who 
 are only acting the part that every rational being 
 should imitate. Indeed, it often happens that indi- 
 viduals, whose intellects are defective, succeed best 
 in this species of warfare, and if they were the only 
 persons who employed it, we could not be surprised. 
 But it is astonishing that men of learning and ge- 
 neral knowledge should imitate their example. And 
 when this is done for the purpose of hunting down 
 some individual they still call their friend^ because 
 he begins to do right, it is unworthy and base in- 
 deed. It would be more consistent to laugh at 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 143 
 
 their own follies, and be ashamed of their own delu- 
 sions. 
 
 An excuse is sometimes ventured upon by such 
 persons. " Oh," say they, " argument is out of 
 the question with those who are under the influence 
 of enthusiasm ; their understandings are confused ; 
 their judgments are bewildered, and argument would 
 only make them worse. Such a mode of proceeding 
 is now unavailing, for they have got beyond the 
 power of logic ; nothing will now do but ridicule. 1 "' 
 But even on the principles of worldly men, the re- 
 medy does not seem suitable. Ridicule is not now 
 the test of truth ; so that if they should succeed in 
 stopping some unhappy individual in his way to the 
 temple of truth, and again compel him to cast in 
 his lot among the foolish and the wicked, it no more 
 proves truth to be error than error to be truth. It 
 does indeed prove the wickedness of the tempters, 
 and the weakness of the tempted, but truth has no- 
 thing to do with it. If any one of their friends 
 should direct his attention to an examination of Di- 
 vine truth — should he hesitate in following a multi- 
 tude to do evil — should he be manifesting a desire 
 to receive instruction in those matters which he had 
 once altogether neglected — should he now seek in- 
 formation from sources which were formerly un visit- 
 ed and unknown — the better way would be, to see 
 wherein he was wrong, and try to correct him. The 
 very desire after instruction — the very state of mind 
 implied in these inquiries is favourable, rather than 
 otherwise, for reasoning and argument. The inquir- 
 er has surely not yet reached the supposed alarming 
 
144) THE INFLUENCE OP RIDICULE 
 
 state of enthusiasm. He is only seeking informa- 
 tion. A prudent, a kind, and a rational mode of 
 procedure, on the part of friends, might stop him 
 before he arrived at fanaticism. As yet he is far 
 from it ; for surely there is no such evil in inquiring 
 about the subject of religion — there is no enthusi- 
 asm in seeking to examine the word of God — in 
 thinking about the concerns of the soul — in having 
 some little desire to be right in the sight of God. 
 Nay, we may go farther. It cannot be enthusiasm 
 to wish to be happy, to love God, and to de- 
 sire to obey his commandments — to value the 
 soul more than the body, and to believe God 
 sooner than man. But if careless, worldly-minded 
 individuals, still object to even a trifling inquiry 
 in religious matters, let them try to prove, to 
 the conviction of an awakened and an inquiring 
 mind, that the pleasures of sense constitute the 
 chief good — that to neglect God and the soul is the 
 first and great commandment — that the religion of 
 the Bible is unworthy the attention of intelligent 
 beings — that human knowledge is better than Di- 
 vine — that the God who made him has no claim 
 upon his affection or obedience, and that there is no 
 hereafter — no judgment-day — no heaven or hell. 
 This would be more honest and fair on the part of 
 the enemies of the Gospel, than to raise a senseless 
 laugh, which may occasion unnecessary distress to a 
 sensitive and amiable mind, but which can produce 
 conviction in none. 
 
 There may be indeed some master minds beyond 
 the influence of a sneer, and to whom contempt is 
 
 4 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 145 
 
 seldom if ever shown by his associates. Before he 
 ever thought of religion, his mind had influence 
 over the minds of others. He was the boldest in 
 sin, as well as the strongest in intellect. He knew 
 the guage of the mental powers of his companions. 
 He could turn them with a powerful hand, and his 
 authority durst not be disputed. When such an 
 one begins to inquire respecting God and eternal 
 things— when there is a change in his pursuits and in 
 his general conduct, and that change verges towards 
 religion, it cannot but be seen, and consequently be 
 disliked by his companions. They may wish to 
 mutiny ; they would, if they durst, throw off the 
 yoke imposed upon their minds, but for a time they 
 cannot. Wonder may for a while take possession 
 of them, when they see one, who in every thing con- 
 nected with judgment and knowledge was so supe- 
 rior, yet condescending to seek information on to- 
 pics against which he once directed all his energies. 
 Laugh at him they must not ; to taunt him they 
 are afraid. 
 
 Such an individual has of course many advan- 
 tages over one of a timid or inferior mind. He 
 goes on in his pursuit of knowledge unfettered, ex- 
 cept by the pride of intellect. He may perceive some 
 tendency in his companions to dissolve all connec- 
 tion with him, but he is not affected by any thing 
 they may say or do on such a subject. Even if 
 they venture to raise a laugh against him, the look 
 of scorn with which he repelled their attempt would 
 discourage them from making a second. If he is a 
 sincere inquirer after truth, he will, however, of 
 
 H 
 
146 THE INFLUENCE OF RIDICULE 
 
 his own accord, cease to be the companion of the 
 thoughtless and the wicked. But even this neces- 
 sary step should not be taken without an attempt 
 to do them good. He has been, from his circum- 
 stances, exempt from much uneasiness to which 
 others have been exposed; this, however, should 
 furnish a reason sufficient to lead him to exert 
 his influence in directing the attention of his 
 companions to the great subject of religion. The 
 good that may be done in this way is incalculable. 
 It is a talent which he has abused to the injury of 
 others, but which by a better direction may now be 
 productive of the best effects. 
 
 In a great majority of instances, however, the 
 situation of inquirers of the truth is very different, 
 It is for such that these pages are chiefly written. 
 And surely it should be viewed as an act of kind- 
 ness to state some things which may be useful to 
 persons exposed to the evil influence under review. 
 The best way to do this seems to be to point out 
 the causes of this conduct on the part of their rela- 
 tions and friends, and direct them to some consider- 
 ations which may tend to alleviate the distress occa- 
 sioned by such rude and persevering attacks upon 
 their feelings. 
 
 It may be safely asserted in general, that there 
 exists in the minds of those who oppose religious 
 inquirers by ridicule, gross ignorance on the sub- 
 ject of true religion. In some degree they are con- 
 scious of this, even while affecting the contrary. 
 Hence it will be found, that they invariably con- 
 fine their remarks to companies where at least the 
 majority are as ignorant as themselves. They know 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 147 
 
 that if they were to act otherwise, an exposure might 
 soon take place, and perchance the laugh might be 
 raised against themselves. And it would not be 
 difficult to do so. Thus if they were asked boldly 
 about their duty to God and man — about the doc- 
 trines of the Gospel — about the way of salvation — 
 about the pleasures of religion — they could answer 
 you nothing, except by a sneer. Were their minds 
 at all acquainted with the subject they despise, 
 they would use arguments, they would show their 
 acquaintance with it, and defend themselves. When 
 they do not act in this way, it is a plain indication 
 that " they understand, neither what they say, nor 
 whereof they affirm. " And yet these are the indi- 
 viduals who throw obstacles in the way of know- 
 ledge, and seek to repress the energies of a mind 
 awakened to a sense of its solemn responsibility. 
 Really it seems as if it would be acting as foolish- 
 ly and ignorantly as these individuals, to pay any 
 regard to what they say or do. 
 
 But while ignorance of even the theory of reli- 
 gion leads many to. use unfair means to repress in- 
 quiry, they at the same time know, that ridicule 
 would affect their own minds move than opposition 
 of a severer kind. With their present views of re- 
 ligion, they value supremely the world's approba- 
 tion ; and their fear of being accused of weakness or 
 enthusiasm keeps them as far as possible from at- 
 tention to the Gospel. Hence they imagine, that 
 what they so much dread will also produce fear on 
 the minds of others, and they employ the weapons 
 accordingly. They forget, that while it may be 
 
148 THE INFLUENCE OF RIDICULE 
 
 quite consistent for those who seek only the good 
 opinion of men, and whose happiness is connected 
 with a due regard for the maxims and principles of 
 the world, to dread the sneer of a fellow mortal, it 
 would be inconsistent in those who had seen the 
 vanity and wickedness of such things, and are seek- 
 ing the honour that cometh from God, to be acted 
 upon by those fears which distress the worldling. 
 Indeed, it will be found, that just in proportion as 
 we prize the principles of true religion, and love the 
 precepts of infinite purity, shall we be able to esti- 
 mate the contempt which the men of the world 
 manifest, and be unaffected by all the ridicule they 
 cast on the great doctrines of the Gospel. 
 
 How strange is it, that individuals who act like 
 the veriest cowards, in shrinking from an attack of 
 ridicule themselves, and yet assail others on every 
 opportunity, should have any influence over per- 
 sons far superior in mind to themselves ; — persons 
 who, in every thing except religion, would treat 
 their scorn and ridicule with the pity and contempt 
 which they deserved. In the acquisition of know- 
 ledge in general, or in the pursuit of any particular 
 science, the very same individuals meet objections 
 boldly, and are not deterred by the sneers of the 
 ignorant and the foolish. But they would imagine 
 their characters injured, and their possession of know- 
 ledge and good sense called in question, if their 
 friends or companions could once raise the laugh 
 against them on account of their religious predilec- 
 tions. So true is it, that while some glory in their 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 149 
 
 shame, others are ashamed of that subject which 
 should constitute their glory. 
 
 But there is another reason which strengthens 
 the desire of worldly men to mock religious inquir- 
 ers. Such a method of proceeding is an excuse 
 for their own neglect. Conscious that they are 
 completely indifferent to religion — that they know 
 little about it, and wish to remain in ignorance, — 
 the attention which others pay to the subject is a 
 reproof to them, because there lingers in their 
 minds an acknowledged fear, that after all, they 
 themselves . may be in the wrong. When they can 
 therefore succeed in fixing on religious inquirers the 
 charges of absurdity and weakness, and in inducing 
 others to imitate their example, they fancy that they 
 have gained a victory, and try to persuade them- 
 selves that true religion is really beneath their no- 
 tice. 
 
 But the main spring of all this opposition and 
 petty persecution is the enmity of the heart against 
 God and his holy word. And it displays itself to- 
 wards those who appear desirous to love God and 
 keep his commandments. It is true, worldly men 
 boast of their liberality, and pretend to rejoice that 
 they are free from the fetters of bigotry and super- 
 stition which bind the saints, and they may dis- 
 guise their heartless proceedings against inquirers 
 under the garb of merriment. When they are 
 deeply wounding their spirits, they may call it 
 amusement ; and while trying to blast all their ris- 
 ing hopes, by a persevering system of ridicule, they 
 may call the desolation they make peace. But what 
 
150 THE INFLUENCE OF RIDICULE 
 
 is the fact? It is this : that, throughout the whole pro- 
 ceeding, there is the exercise of a bitter enmity against 
 God and spiritual things. There is the bigotry of 
 practical infidelity ; there is a superstitious regard 
 for the good opinion of the world ; there is, in short, 
 the grossest illiberality ; and, if the majority hap- 
 pened to be persecutors, they would willingly join 
 them rather than be singular. We often hear from 
 these men of the cant of religious people. But, 
 grant that in some cases it is called by its right 
 name, it is not half so disgusting as the cant of 
 worldly men, who, at the very moment they boast of 
 liberality in general^ are actively employed, in par- 
 ticular cases, in opposing freedom of inquiry in reli- 
 gious matters. 
 
 These men may not at all times be aware of the 
 secret workings of their own minds, and they may be 
 ready to deny that they are malicious or illiberal. 
 They may repel the accusation as unjust ; and yet 
 to what else can we attribute such persevering at- 
 tempts to keep men from God, and from the consi- 
 deration of spiritual and eternal things ? Has it 
 not been found, that all the refinement of civiliza- 
 tion, the cultivation of the mental powers, the exer- 
 cise of naturally amiable and kindly dispositions, is 
 unable to conceal the dislike of the heart to the 
 things of God ? It requires not the authority of re- 
 velation, (though that is full and conclusive) to con- 
 vince us that the natural man receiveth not the 
 things of the Spirit of God, neither can he know 
 them, because they are spiritually discerned." — 
 Every mind which has not been renewed by the 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 1, 
 
 Spirit of God, is opposed to His holy and righteom 
 law, or rather to His own glorious perfections. 
 Jehovah is indeed beyond the influence of ungodly 
 men ; but they manifest their dislike, by opposing 
 his people, and in trying to keep others from be- 
 coming his servants. 
 
 It may appear to some, as if too much were made 
 of this petty warfare against the well-being of men. 
 But if it is viewed as an indication of a mind con- 
 trary to every thing truly good, it is any thing but 
 trifling. For if it be true, that whoever ridicules 
 Christianity, or those who profess it, proves his own 
 mind to be unsanctified, at enmity with God, and un- 
 der the influence of Satan, then a powerful motive 
 to perseverance is presented to him who is search- 
 ing after divine truth. He must not expect any 
 sympathy from carnal, ungodly men, in pursuits 
 alike opposed to their opinions and their conduct. 
 If he finds that a determined opposition is made, he 
 should view it as the natural result of certain prin- 
 ciples, which, though restrained and modified by 
 circumstances in their outward manifestation, dwell 
 in the heart of all the children of Adam. The very 
 existence of a desire after spiritual knowledge, places 
 him beyond the range of thought and of ideas of 
 worldly men. There can be no community of feel- 
 ing, no oneness of pursuit. It is true, that if this 
 difference of opinion existed only in worldly matters, 
 there would be no interruption to the harmony of 
 social intercourse, and no desire to distress others, 
 because of their peculiar views. But it is very dif- 
 ferent in the matter of religion. It calls into exer- 
 
152 THE INFLUENCE OF RIDICULE 
 
 cise passions which become injurious to the posses- 
 sor, as well as to him who for the time is exposed 
 to their influence. 
 
 An attempt has thus been made to show why it 
 is, that so many use the weapons of folly, in trying 
 to turn inquirers from the paths of wisdom. This 
 has been done to lessen, if possible, the irritation 
 and uneasiness produced by the conduct of the ene- 
 mies of divine truth. But this is not enough. The 
 species of persecution, now under consideration, 
 wounds deeper than might at first be supposed. It 
 is desirable, therefore, to place before religious in- 
 quirers, some farther observations, which by the 
 divine blessing, may be found useful in encourag- 
 ing them to go forward in their search after truth, 
 irrespective of all opposition, whatever form it may 
 assume. 
 
 When men are convinced of the importance of 
 any object, and of its essential connection with their 
 own happiness, they will endure and surmount many 
 difficulties in the acquisition of it. This is daily 
 exemplified in the acquisition of human science, 
 the accumulation of riches, and the pursuit of plea- 
 sure. The same conviction respecting divine know- 
 ledge, and the true riches, will be a powerful stimu- 
 lant in inquiring after them. And surely such a 
 conviction is well founded. The inquiry is connect- 
 ed with the safety of the immortal spirit. It re- 
 spects matters of the highest moment to account- 
 able and sinful beings. It has a reference, not 
 only to time, but also to eternity, — not only to 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 153 
 
 man, but to that God in whom he lives, and moves, 
 and has his being. 
 
 When an individual, therefore, proceeds on the 
 principle that he is ignorant of those things which 
 belong to his everlasting peace, and that in the 
 Holy Scriptures he can obtain all the information 
 he needs, there is much to encourage him. In God's 
 word he can become acquainted with his own cha- 
 racter, and the evil of sin. There he can discover 
 the love of God to a guilty world. There he can 
 read predictions of the prophets, respecting the 
 Messiah, and behold them all accomplished in the 
 history of Jesus of Nazareth. He can become ac- 
 quainted with the sayings of him who spake as man 
 never yet spake. There, he can discover the di- 
 vinity of His nature, by the miracles he wrought in 
 his own name ; the language he employed respect- 
 ing himself, and that in which he was addressed by 
 others. He can find out how the first preachers of 
 Christianity proclaimed the Gospel ; read of its 
 wonderful effects, and be told of its blessings. The 
 free offers of mercy will appear suited to his pover- 
 ty ; and its efficacy as able to reach the extent of 
 his sinfulness. He will find the joys of religion de- 
 scribed, and the hopes of the Gospel unfolded. His 
 views will be directed beyond the present state of 
 trial and imperfection, to that land where happiness 
 reigns, and where the contemplations of those very 
 things which excite the ridicule of the world, will 
 produce everlasting joy. 
 
 If it be true that an inquiry after divine know- 
 ledge is so intimately connected with what has just 
 
154? THE INFLUENCE OF RIDICULE 
 
 been stated ; that it has to do with the very subject 
 which the Saviour has pronounced to be of infinite 
 moment, when he says, " This is life eternal to 
 know thee, the only true God, and Jesus Christ 
 whom thou hast sent." If the soul, and the divine 
 favour reaching to eternity, be put into one scale, 
 and the laughs and sneers of the careless into the 
 other, which will, which ought to preponderate with 
 him who knows and feels that he is a sinner ? 
 
 Important as human knowledge is, universal as 
 the desire of wealth and pleasure may be, all sinks 
 into insignificance compared with this inquiry, — 
 " What must I do to be saved fV Listen not to 
 worldly men, who would limit research, and dis- 
 courage such a question as this. The wish to dis- 
 cover truth has not been genuine, if it has not 
 prompted this inquiry. And not only should such 
 a question be proposed, but the answer given should 
 sink deep into the heart : " Believe on the Lord 
 Jesus Christ, and thou shalt be saved." 
 
 Were you indeed engaged in some pursuit that 
 was trifling or foolish, — some human scheme,— the 
 execution of which could only involve you in diffi- 
 culty and distress, friendly persuasion, or even an 
 exposure of the folly of your conduct, might be use- 
 ful. But this ought to be done by those who them- 
 selves know the nature of your scheme, and on good 
 grounds are convinced of its folly and danger. But 
 how different is it, if seeking heavenly wisdom, and 
 earnestly pursuing a better acquaintance with spiri- 
 tual things. No one can prove such a pursuit to 
 be trifling or foolish — no one that ever engaged in 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 155 
 
 it sincerely ever experienced it to be so. Whatever 
 opposition then you meet with, must be from those 
 who are altogether ignorant of the subject Yet 
 even the most senseless and groundless opposition 
 must be distressing to a serious inquirer, because at 
 first he may see many difficulties retarding his pro- 
 gress even in the examination of truth itself. We 
 can hardly conceive a situation more painful, than 
 that of one whose mind is awakened to the most in- 
 tense anxiety respecting things unseen and eternal, 
 but who has as yet derived no relief for that anxiety 
 from the contemplation of them ; teased and irritat- 
 ed by the mockery of fools without, while he has no 
 solid confidence or settled conviction of the truth 
 within. 
 
 Great, however, as the difficulties may appear, 
 which present themselves in the way of attaining 
 these, yet there is every encouragement to perse- 
 vere. Whoever humbly and seriously begins the 
 investigation of Divine truth will certainly succeed ; 
 he will gradually perceive the meaning of the Scrip- 
 tures. Their history and biography, their doctrines 
 and precepts, will become more interesting, and ap- 
 pear more instructive. He will begin to perceive 
 the harmony of their statements, and the importance 
 of their claims. The clouds that darkened his un- 
 derstanding will by degrees be dispelled, and the 
 light of truth will not only enlighten, but console 
 the heart and purify the affections : the promise of 
 Jehovah will be fulfilled, — " Then shall ye know, 
 if ye follow on to know the Lord.' 1 The Gospel 
 will appear as worthy of all acceptation, and the 
 
156 THE INFLUENCE OE RIDICULE 
 
 love of Christ will indeed seem to pass all under- 
 standing. Thus the peace of God will rule in the 
 heart by faith ; that hope will be laid hold of, which 
 is as an anchor to the soul, both sure and stedfast ; 
 and then the wildest storms from without will be 
 met with serenity and composure. 
 
 Such a result as this may well serve as a counter- 
 poise to any opposition to be met with from fellow- 
 creatures ; and when this increased acquaintance 
 with Divine things is obtained, all that men can 
 say and do will appear trifling. There will now be 
 a personal — an impressive conviction of the impor- 
 tance of truth. Success has crowned the first ef- 
 forts in the study of it, and there will be a stretch- 
 ing forth to higher attainments in Divine know- 
 ledge. A successful inquirer should consider every 
 clearer view he obtains, and every moment of real 
 joy which he experiences in the pursuit of goodj as 
 a;i encouragement to resist evil, and to overcome it 
 in the spirit of meekness. He has now found that, 
 which should animate him in all his future inquir- 
 ies, and which may impart a hope that he is begin- 
 ning to think and act as an immortal being should 
 do. 
 
 It must not, however, for a moment be supposed, 
 that all this follows without Divine teaching and 
 assistance. When success attends the inquirer, it 
 is plain that he has proceeded, at least some part of 
 the way, under the influence of a real desire'to ob- 
 tain religious knowledge — with a teachable disposi- 
 tion—ready to receive it, though opposed to his 
 former opinions and practice, and with earnest 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 157 
 
 prayer to the Father of his spirit for his Divine il- 
 lumination ; and these are the effects of Divine in- 
 fluence on the soul. In connection with this, there 
 have been diligence and perseverance ; the exercise 
 of all the powers of the mind, and the avoiding of 
 those things that would interfere with his anxious 
 inquiry after salvation. To such persons the aid of 
 heavenly grace is not only promised, but given. 
 " If any man lack wisdom, let him ask of God, 
 who giveth to all men liberally, and upbraideth not, 
 and it shall be given him." 
 
 Here it may be proper to allude for a moment to 
 those who profess to be inquiring after truth, but 
 who never obtain the knowledge of it. They seem 
 to begin well, and yet in a short time give up the 
 pursuit, and allow themselves to be drawn aside by 
 the remarks of ignorant men. Such persons have 
 never been really in earnest ; they have not been 
 truly sincere in their inquiries. They have either 
 trusted to their own abilities, or been unwilling to 
 go all the length to which a belief of the truth 
 would lead them. They have not sought the as- 
 sistance of God's Holy Spirit, and would not receive 
 the humbling and purifying doctrines of grace. 
 They were unwilling to give up their false notions, 
 and they still sought to secure the good opinion of 
 the world. No wonder if they have failed in their 
 proposed object, and that even a laugh has over- 
 come their resolution, and they have stopped short 
 on the very threshhold of inquiry. Such persons 
 are much to be pitied. They have had some of the 
 trouble and anxiety of religious inquirers, but they 
 
158 THE INFLUENCE OF RIDICULE 
 
 have never participated in their joys. They have 
 experienced some of the disadvantages of ignorance, 
 but they have reaped none of the advantages of re- 
 ligious knowledge. They have yielded to indiffer- 
 ence, and they have done it willingly, because they 
 were afraid to lose the world's favour. They have 
 never, in short, sought the honour that cometh 
 from God. The Saviour reproves them when he 
 says, " Ye will not come to me that ye might have 
 life." 
 
 But to return to him who has profited by his in- 
 quiries. Though his situation is favourable and 
 desirable, yet it is proper to remind him, that great 
 circumspection is necessary to his peace and com- 
 fort. While called upon to contend with human 
 beings, whose conduct is not only likely to grieve, 
 but also to irritate by exciting angry feelings, how 
 necessary is it to be watchful over his own temper 
 and spirit. The manifestation of petulance or re- 
 sentment will be matter of triumph to scorners. 
 The company of such persons ought indeed, as 
 much as possible, to be avoided ; but where this is 
 impossible, show them by your firm demeanour that 
 no effort will succeed in deterring you from attend- 
 ing to true religion ; but at the same time take care 
 to do so in the spirit of meekness. When bantered 
 about your new views and practices, receive it with 
 good humour ; for even this will tend to deprive it 
 of its venom and its point. Besides, there may be 
 occasional opportunities of doing good to your op- 
 posers by a hint, and sometimes by a look. 
 
 While there is, however, an earnest desire to ac- 
 
ON THE MINDS OF RELIGIOUS INQUIRERS. 159 
 
 quire knowledge — while there is an eagerness of 
 pursuit somewhat proportioned to the importance of 
 the subject — care should be taken that there is no 
 neglect of other duties — no inattention to matters 
 which have a just claim on your time and thoughts. 
 Imprudence here will strengthen prejudice against 
 religion, and give the enemies of the truth more to 
 say against it. It will be their wish to prevent far- 
 ther inquiry, by trying to show that it is incompa- 
 tible with a due regard for the proprieties of life. 
 
 Be it your concern, by carefully attending to 
 every domestic, relative, and social duty, to prove 
 that this is a great mistake. Let there be no en- 
 croachment on the time properly allotted to se- 
 cular objects, but let the time once spent in sin- 
 ful or trifling pursuits or in unnecessary indul- 
 gence be devoted to your new and nobler pursuits. 
 A conscientious regard should be paid to every 
 thing which in your situation of life demands atten- 
 tion, and thus you may show the compatibility of 
 real religion with the pursuit of worldly business. 
 This will not only serve to silence the objections of 
 the ignorant against religion, but, which is of still 
 greater moment, it will show a proper regard for 
 that supreme authority which says, " Not slothful 
 in business, fervent in spirit, serving the Lord." 
 
 At the same time, how necessary is it, in all your 
 intercourse with society, in all the various and con- 
 flicting engagements of human life, while meeting 
 with opposition, contempt, and ridicule when con- 
 scientiously obeying God's commandments, and seek- 
 ing an increasing acquaintance with his will — how 
 
160 THE INFLUENCE OF RIDICULE, &C. 
 
 necessary to look beyond the present scene, from 
 what your fellow-creatures may think and say, to 
 that solemn day, when Jehovah himself will call you 
 to his bar, and decide respecting your destiny. 
 When the approbation or disapprobation of your 
 fellow-mortals will be all forgotten as a dream, and 
 only His approbation be of any value, whose favour 
 is life. Thus the maxims and opinions of the 
 world will have lost all their influence and be di- 
 vested of their plausibility. Then it will be found 
 that there is only one standard of truth, by which 
 the nations shall be judged. However severe and 
 strict that standard may appear to men now, and 
 though opposed by them in heart and life, it must 
 then be pronounced, even by its bitterest enemies, 
 holy, just, and good. 
 
 And is the consideration of these things suitable 
 only in moments of sickness, or in seasons of adver- 
 sity ? No, in the time of health and prosperity it 
 seems even more necessary, for we are then so much 
 in danger of forgetting our latter end. These are 
 subjects which, sooner or later, must be attended to, 
 and it is well when they receive that attention while 
 the powers of the mind are in full vigour, and while 
 the body is free from languor and pain. Happy is 
 the inquirer who has attended to these things in 
 time. He will now be prepared by divine aid to 
 " endure hardness, as a good soldier of Jesus Christ." 
 He will exercise confidence in his goodness, and de- 
 pend upon his promises, and thus be enabled to sur- 
 mount all difficulties and finish his course with joy. 
 
161 
 
 CHAPTER VII. 
 
 THE DIFFICULTIES ARISING FROM THE CASE OF 
 BACKSLIDERS. 
 
 Were there no backsliders from a religious pro- 
 fession, we should be tempted to question the truth 
 of some parts of revelation. The scriptural state- 
 ments of the evils of the human heart would seem 
 to be too highly coloured, and the dangers to which 
 all were exposed in the journey of life made too pro- 
 minent. The solemn warnings and admonitions ad- 
 dressed to professors of religion, relative to the ne- 
 cessity of watchfulness and prayer during their 
 Christian course, would appear to be unnecessary, 
 and the examples of backsliding and apostacy, re- 
 corded in the sacred volume, would seem to refer to 
 another race, and to belong only to times that will 
 never return. 
 
 When we hear then of those who once made a 
 profession of religion, and who for a time appeared 
 zealous and active in the cause of truth, renouncing 
 their Christian name, or at least committing sins 
 which render them undeserving of it, we see strong 
 confirmation given to the declarations of Scripture. 
 The necessity appears great, not only for the ad- 
 
162 THE DIFFICULTIES ARISING 
 
 monitions of the Bible, but also for Christians 
 seeking that help which God is ever ready to im- 
 part. Thus the case of backsliders, when properly 
 considered, ought to stimulate instead of repressing 
 religious inquiry. Yet there is reason to regret that 
 the latter is too frequently the effect produced. 
 
 It is not the design of the present paper to state 
 the causes or point out the symptoms of backsliding, 
 or even to mention particularly the way by which 
 backsliders may return to God, though these things 
 will of course be noticed incidentally. The chief 
 object is to mention the effects produced in many 
 minds by the conduct of backsliders ; to state some 
 reasons why none should stumble at the backsliding 
 or inconsistencies of others ; to describe the conduct 
 which inquirers ought to pursue, while exposed to 
 the influence of such things ; and close with a few 
 remarks to the backslider himself. 
 
 The term backslider may include both real Chris- 
 tians and those who have only had a Christian pro- 
 fession. In employing the term, however, we wish 
 to be understood as referring chiefly to the latter in- 
 dividuals, because they are not only more numerous, 
 but also in general go to greater lengths in sin and 
 open hostility to the Gospel of Jesus Christ. The 
 backsliding of real Christians is more confined to the 
 heart, or at least does not so frequently manifest it- 
 self in gross sins. But there is another reason. 
 When the conduct is evidently contrary to the 
 precepts of Scripture, we cannot make any distinc- 
 tion between a backsliding Christian and a mere pro- 
 fessor. That is the work and the prerogative of Je- 
 
FROM THE CASE OF BACKSLIDERS. 163 
 
 hovah. When there is aetual sin, the one is so 
 identified with the other, that no person in this situ- 
 ation, whatever may have been his past experience, 
 his frames, or feelings, can have any scriptural 
 ground for supposing that he ever possessed more 
 than the name of Christian. And can we, who are 
 lookers on, consider him as a child of God noiv, 
 though once we viewed him as such ? No ! deep 
 regret, and other most painful feelings, may be 
 produced in our minds, and we may use means to 
 raise him from his fallen and degraded condition. 
 But a regard for His authority, who has said, " have 
 no fellowship with the unfruitful works of darkness, 
 but rather reprove them," will prevent us from treat- 
 ing him as a Christian brother. 
 
 Did our limits permit, it might be desirable to as- 
 certain the reason why so many make a profession of 
 religion while their hearts remain unchanged and 
 destitute of faith in the Son of God. It may be suf- 
 ficient for our present purpose to refer to one or two 
 cases, concerning which we may conclude that the 
 profession of religion which is made resembles the 
 corn that grew on the stony ground, having no root, 
 and so enduring but for a while. 
 
 Here we may observe, that many young persons in 
 particular, of ardent passions and pliable tempers, 
 have been hurried into a religious profession, by 
 the injudicious conduct of pious friends. Having 
 been brought by circumstances into contact with re- 
 ligious people ; having also had opportunities of 
 reading religious books, and of hearing faithful 
 and earnest preaching, they have been partially 
 
164 THE DIFFICULTIES ARISING 
 
 aroused from their former indifference, and startled 
 by the solemn warnings addressed to the consciences. 
 With passions naturally strong, impressions have 
 been easily made, and alarm produced. Viewing 
 their past conduct differently from what they usually 
 did, and unable to control their feelings, they have 
 manifested a degree of interest in the subject of re- 
 ligion, altogether new and unexpected. This has 
 encouraged their friends to hope, that they were 
 really converted to God, and induced them to urge 
 upon them the duty of making an open profession 
 of religion. This has been done without using 
 proper means to instruct them in Christianity, 
 or without cautioning them against the danger of 
 fancying a mere excitement of the feelings, a proof 
 of being born again. They have not sufficiently 
 advised them to examine their principles, prevail- 
 ing motives, and desires. Thus, even while the 
 Christian name was assumed, they had no distinct 
 conception of the doctrines and precepts of the 
 Bible, nor had they obtained those correct and 
 humbling views of their own characters, which are 
 necessary to induce men to desire with their whole 
 hearts the blessings of salvation. 
 
 Such being the case, it need excite no surprise, 
 that these individuals, losing the impressions that 
 had been made upon their minds by the faithful 
 preaching of the Gospel and by other means ; when 
 again placed in circumstances of temptation, should 
 yield, after a few ineffectual struggles, to the influ- 
 ence of evil. In fact, no principle sufficiently 
 powerful existed, to curb the passions which they 
 once freely indulged. There has only been a tern- 
 
FROM THE CASE OF BACKSLIDERS. 165 
 
 porary restraint, and this very often makes the cur- 
 rent of vice run stronger, when the barrier is re- 
 moved* They never received the truth in the love 
 of it. It never truly humbled them ; its influence 
 was never felt, and its calls to self-denial were never 
 obeyed from the heart. Real peace of mind was 
 unknown, though perhaps for a time a certain de- 
 gree of pleasure was felt from the very excitement 
 and novelty of their circumstances. Fear, how- 
 ever, would for the time, influence them more than 
 any other passion. Not that hallowed fear, which 
 leads to a hatred of sin ; but the dread of those who 
 looked forward to punishment with alarm, and 
 wished to escape, no matter in what way. If a 
 profession of religion would deliver them from their 
 fears, they would readily make that ; especially as 
 they were urged to do so by religious friends. 
 
 Others again, without these exciting causes, have 
 professed the Christian name. They have been 
 educated among Christians, and accustomed to at- 
 tend the outward ordinances of religion, and in- 
 structed in its language. Growing up in the reli- 
 gious circle, and influenced in their daily conduct 
 by witnessing a consistent example, they have im- 
 bibed feelings of respect for religion, which have in- 
 duced them, as a matter of course, to profess that they 
 were Christians. Their situation has indeed hap- 
 pily saved them from many of the dangers to which 
 other young persons are exposed, in less favourable 
 circumstances. But all the time, they have re- 
 mained ignorant of the real state of their own hearts, 
 
 and they have not therefore seen the need of the 
 
 l 
 
166 THE DIFFICULTIES ARISING 
 
 salvation of the Gospel. Their knowledge of reli- 
 gion was merely theoretical. They had no prac- 
 tical, no experimental acquaintance with its bles- 
 sings. There never existed for one moment that 
 supreme love to divine truth, which influences the 
 Christian, and leads him to delight in God, and to 
 meditate on his perfections. The evil passions of 
 their hearts did not perhaps openly discover them- 
 selves, but they were not controlled or mortified by 
 religious principle. They existed in the mind, and 
 were quiescent, only because no external temptation 
 had excited them, and led to their indulgence. 
 
 When the individuals referred to, enter into the 
 business of life, and are compelled from circum- 
 stances to mingle in society very different from that 
 to which they had been accustomed : when they 
 hear language, and witness conduct, utterly opposed 
 to all that they had been taught to venerate and 
 love, they may, for a time be greatly shocked. But 
 by degrees, their sensibility will be blunted, they 
 will learn to listen, and learn to look, without feel- 
 ings of disgust. Familiarity with such things will 
 soon produce love, and it may not be very long 
 before they thoroughly imbibe the principles, and 
 imitate the example of their ungodly companions. 
 Their evil passions, which had only remained in a 
 dormant state, will now be roused, gratification will 
 succeed, and every feeling of abhorrence, which they 
 had been taught to cherish against gross immorali- 
 ty, will be entirely obliterated. If one who had 
 known them in their former state were to look at their 
 present character, he could hardly know them to be 
 
FROM THE CASE OF BACKSLIDERS. 167 
 
 the same persons. Then, they were sober, steady, 
 and attentive to outward religious duties. They 
 made a profession of religion, and nothing could be 
 seen by men to belie this profession. They were 
 respected and beloved by their friends ; and if their 
 future prospects were at any time thought of, hope, 
 the inspiring hope, that they were prepared for en- 
 countering all the ills of life, sustained the minds 
 of their best friends. But now, what a contrast ! 
 Their religious profession is given up, and their 
 early prejudices, as they have been taught to call 
 them, are all dispelled. They altogether neglect 
 the public worship of God ; they are not steady, and 
 sometimes they are not sober. The same depend- 
 ence cannot now be placed upon them, and instead 
 of respect and love, they have, alas ! only the heart- 
 less and noisy friendship of irreligious or profligate 
 companions. It is all they now seek, and " they 
 have their reward/' It also frequently happens, 
 that these individuals become the most determined 
 opposers of the truth. This they appear to do, in 
 the spirit of recklessness ; but often, it is done be- 
 cause they feel it necessary in helping them to har- 
 den their hearts, to stifle conviction, and to forget 
 their former knowledge of good and evil. They 
 wish to believe that religion is a lie, and in order to 
 arrive at such a state of mind, no plan seems to 
 them to be better than to act as if it was. 
 
 These are only two cases, out of many that might 
 be presented, of individuals who backslide from the 
 profession of religion. To the Christian they pre- 
 sent no difficulty, and can do no real injury ; but to 
 
168 THE DIFFICULTIES ARISING 
 
 those who have not been much accustomed to think 
 on religious subjects, these, and similar instances, 
 are often productive of injurious effects. What some 
 of these are, we are now to inquire. 
 
 Some persons are led to conclude that there is no 
 reality in religion. This is at least the conclusion 
 to which careless and irreligious persons often come ; 
 and they the more readily do so, because they find 
 it useful as an excuse for neglecting religion alto- 
 gether. They will even make a boast of their 
 unbelief, and say, " How much better are we 
 than those who pretended to be saints, and now 
 show themselves to be greater sinners than our- 
 selves." Such persons, however, cheat their own 
 souls if they really imagine that this is an excuse 
 for neglecting true religion. If it were even true, 
 (and we do not say that it is untrue), that back- 
 sliders are really worse than those who never made 
 any religious profession, this can never lessen in any 
 degree the guilt of others, who continue in unbe- 
 lief. Jehovah addresses all in the language of warn- 
 ing: " Be not deceived; God is not mocked; for 
 whatsoever a man soweth that shall he also reap. 
 For he that soweth to his flesh, shall of the flesh 
 reap corruption ; but he that soweth to the Spirit, 
 shall of the spirit reap life everlasting.* 
 
 The effect produced by the conduct of back- 
 sliders will be somewhat different on the inquirer's 
 mind. It may not excite suspicion respecting the 
 reality of religion itself, but it may produce painful 
 
 * Gal. vi. 7, 8. 
 
FROM THE CASE OF JBACKSLIDERS. 169 
 
 emotion and anxious feelings respecting the truth of 
 those statements, in the word of God, which speak 
 of the believer's safety. Nay, disgust may be ex- 
 cited at a religious profession altogether. He may, 
 in short, conclude, that as there appears to be no 
 stability in such a profession, it may be better to 
 attempt to be religious without making one at all. 
 Individuals naturally of ingenuous minds are un- 
 willing to be exposed to the probability of openly 
 renouncing their principles or changing their con- 
 duct ; and they think it may be better to love God 
 in secret, without letting the world know that they 
 are Christians. They forget, while in this state of 
 mind, that such a decision is contrary to the word 
 of God, and, in fact, injurious to their own souls; 
 that such a determination is the result of pride ra- 
 ther than humility ; that it arises, not so much 
 from a fear of dishonouring God, as from a dread 
 of being considered changeable by their fellow crea- 
 tures. In appealing to the word of God, we find 
 that those who truly love God, are described as 
 " the light of the world." The language of exhorta- 
 tion is thus addressed to them : " Let your light so 
 shine before men that they may see your good works, 
 and glorify your Father who is in heaven."* Again, 
 the Apostle Paul, in his epistle to the Romans, 
 when describing those who gave an open proof of 
 their faith in the Son of God, says, " For with the 
 heart man believeth unto righteousness, and with the 
 
 * Matt. v. 16. 
 I 
 
170 THE DIFFICULTIES ARISING 
 
 mouth confession is made unto salvation. For the 
 Scripture saith, whosoever believeth on him, shall 
 not be ashamed."* 
 
 But it cannot surely be necessary to continue 
 these remarks ; for nothing is more plainly revealed 
 in the Scriptures than this great truth, that there 
 must ever exist a marked line of separation be- 
 tween Christians and the men of the world. Hence 
 it will be found, that believers are distinguished by 
 their regard for the divine authority, their love 
 to holiness, and by the production of the fruits of 
 righteousness, which are to the praise and to the 
 glory of God. The Saviour has himself declared, 
 that they are to be known in this way ; "by their 
 fruits ye shall know them." - They are spoken of 
 "as a city set on a hill, which cannot be hid." Every 
 thing in the Christian's character and profession 
 is opposed to concealment and secrecy ; but there 
 is at the same time, no encouragement given to a 
 boasting, ostentatious religious profession. While 
 Christians are not to be ashamed of the name of 
 Jesus, they are exhorted " to learn of Him who is 
 meek and lowly in heart," and to be " clothed 
 with humility.*" 
 
 Let those who have been led to think lightly of 
 a religious profession, because some professors have 
 dishonoured the name of Christ, candidly consider 
 the following remarks. 
 
 If the truth of Christianity is in any way affect- 
 
 * Rom. x. 10, 11. 
 
FROM THE CASE OF BACKSLIDERS. 1^1 
 
 ed by the conduct of backsliders, it is to confirm it 
 rather than otherwise. In the word of God, such 
 characters are spoken of as certainly to arise in the 
 church of Christ. " Now the Spirit speaketh ex- 
 pressly, that in the latter times some shall depart 
 from the faith, giving head to seducing spirits, and 
 doctrines of devils."* Their principles and conduct 
 are minutely described, and the effects that they 
 produce are also stated.-f- Provision was also made 
 in the church of God for excluding such persons 
 from the fellowship of saints. J 
 
 Again, God has given in his word many admo- 
 nitions to those who professed to be Christians, lest 
 they should backslide from his ways. " Be not 
 high minded, but fear."|| " Let him that thinketh 
 he standeth, take heed lest he fall.'" He has again 
 and again warned his people against unwatehful- 
 ness. " Watch unto prayer." " Watch and pray, 
 that ye enter not into temptation." He has de- 
 scribed the misery of backsliders. " Thine own 
 wickedness shall correct thee, and thy backslidings 
 shall reprove thee ; know, therefore, and see, that 
 it is an evil thing and bitter, that thou hast for- 
 saken the Lord thy God, and that my fear is not 
 in thee, saith the Lord God of hosts."§ The Sa- 
 viour has also declared the danger of such indivi- 
 duals. " No man, having put his hand to the 
 plough, and looking back, is fit for the kingdom of 
 
 * 1 Tim. iv. 1. f 2 Tim. iii. 1—7. 2 Pet. iii. 3, 4. 
 
 ^ Tit. iii. 10. 
 
 || Rom. xi. 20. 1 Cor. x. 12. Phil. ii. 12. 1 Pet. i. IT. 
 § Jerem. ii. 19. 
 
172 THE DIFFICULTIES ARISING 
 
 God."* Besides, the Scriptures reveal the charac- 
 ters of some who had backslidden from the profes- 
 sion of religion, and they are pointed out as bea- 
 cons, that we may escape the rocks and quicksands 
 on which they were destroyed. King Saul, Judas, 
 and probably Demas, are instances on record, that 
 we may be convinced, not only of the wickedness 
 of forsaking God, but of the misery to which it ex- 
 poses the soul. 
 
 But again, God has graciously promised the as- 
 sistance of his Holy Spirit, to those who truly seek 
 it. If men backslide, it is not because God is un- 
 willing to assist them, in walking in his ways. It 
 is a wilful yielding to sin, and a neglect of the pro- 
 per means which he has enjoined. He promises 
 guidance, protection from enemies, support in the 
 time of trouble, and grace to help in every time of 
 need. If these divine blessings are sought in sin- 
 cerity of heart, they shall be obtained. If not 
 sought, there is not only the loss of all these spi- 
 ritual favours, but the guilt of disobedience. If the 
 means which God himself has appointed, for the be- 
 nefit of the soul, be despised ; it should excite no 
 surprise to see the individual backslide into the ways 
 of transgression, and become an open enemy of the 
 cross of Christ. 
 
 But let no inquirer after divine truth for a mo- 
 ment blame the religion of the Bible, because there 
 are some who leave the profession of it, and show 
 in their conduct the influence of unbelief. Let no 
 
 * Luke ix. 62. 
 
FROM THE CASE OF BACKSLIDERS. 173 
 
 feeling of disgust be produced against professors of 
 religion in general, or a shade of doubt thrown 
 around the truth of the gospel. Nothing can, in 
 the smallest degree, lessen the paramount claims of 
 the divine law over every affection and every part of 
 the life of man. Very different indeed, ought to be 
 the effects produced upon the mind of an inquirer. 
 They are such as would be well fitted to produce 
 caution and watchfulness, as well as right views of 
 human guilt and weakness. They should lead him 
 to ascribe all that is evil in backsliding to man, and 
 not to religion. He should consider, that no in- 
 consistency on the part of others, can for a moment 
 lessen his duty to turn to God, and to walk in his 
 ways. 
 
 Dangerous as the state of the backslider is, that 
 man is in equal danger who is so far stumbled by it 
 as to reject the Gospel of Christ, cease his inquiries 
 after truth, and think lightly of the Christian pro- 
 fession. The backslider is not condemned at last, 
 because of his leaving his religious profession; but 
 because he never possessed faith in the Son of God, 
 and though he had named the name of Jesus, had 
 not departed from iniquity. Thus we are informed 
 by him who is to take the chief part in the solemnities 
 of the judgment-day, that many will be condemned 
 on that day who had gone a great length in religi- 
 ous profession ; and the reason assigned will not be 
 that they had departed from it, but his language 
 will be, " / never knew you ; depart from me, ye 
 that work iniquity ."* In like manner will every 
 * Matt. vii. 23. 
 
1^4 THE DIFFICULTIES ARISING 
 
 one be condemned, however much he may plead 
 excuses from the conduct of others, who refuses to 
 submit to the divine authority, and to believe the 
 testimony of God concerning Christ. Indeed, it 
 would appear plain to the common sense of men, if 
 they would only exercise it, that it is the greatest 
 folly to endanger the happiness of their souls be- 
 cause others do so. This folly is however commit- 
 ted, when there is a neglect of religion, or a cessa- 
 tion from inquiry, in consequence of the sinful be- 
 haviour of some who once bore the Christian name. 
 It ought rather to convince them of the suitableness 
 of the divine promises, and the value of the admo- 
 nitions of Scripture, while men are in a world of 
 .snares, and in the possession of hearts " deceitful 
 above all things, and desperately wicked." It 
 should show the necessity of seeking help from a 
 divine source, and of constantly leaning on that arm 
 which is almighty. Backsliding in general may be 
 traced to mistaken views on these subjects. Back- 
 sliders have not been properly convinced of their 
 personal guilt, weakness, and danger. They have 
 never really believed or felt the statements of the 
 word of God, respecting human depravity, and man's 
 inability to do any thing spiritually good. Hence 
 they have never seen the necessity of believing the 
 Gospel : they see no sufficient reason for an entire 
 change of heart, or that they should question the 
 strength of their own good resolutions, and seek help 
 from God. With such views of themselves, they 
 attempt to go forward in their own strength, and it 
 is soon discovered to be perfect weakness. They 
 
FROM THE CASE OF BACKSLIDERS. 175 
 
 are guided by their own wisdom, and it is shown to 
 be folly. Prayer, watchfulness, and self-examina- 
 tion, are duties altogether unknown to them, so that 
 yielding to temptation is only the natural and fatal 
 result. The wonder is, that they should have so 
 long assumed the name of Christ, while his laws and 
 his salvation were in their hearts disliked. 
 
 Let the reader be affectionately reminded, that 
 he never can be safe while he retains imperfect 
 views of his own character, as a sinner in the sight 
 of God. This will affect his other views of religion. 
 If he shrinks from receiving the full and humbling 
 statements of revelation respecting the inherent de- 
 pravity of human nature, he cannot so much as enter 
 the temple of truth. If he does not believe in the 
 corruption of the affections, the judgment, the un- 
 derstanding, and the will, and in short all the powers 
 of the mind, he will not seek a change of heart. 
 If he is not convinced of his moral inability or dis- 
 inclination to receive the things of the Spirit of 
 God, he will not desire the assistance of God's holy 
 Spirit. If there is not a deep and humbling con- 
 viction that he deserves nothing at the hand of God, 
 but indignation and wrath ; and that his best ser- 
 vices, while ignorant of God, were only sinful in 
 God's sight, — he cannot, he will not relish, he will 
 not believe the Gospel of Christ. 
 
 This is more particularly stated here, because, if 
 any one is to be preserved from backsliding, the 
 knowledge of his character, as it is described in the 
 word of God, is the first step into the path of safety. 
 The anxious inquirer, in looking at the conduct of 
 
176 THE DIFFICULTIES AUISISTG 
 
 the backslider, is tempted to ask, " Are all alike in- 
 secure ? is every one equally exposed to ruin and 
 disgrace ?" We answer, No. In taking the word 
 of God for our guide in this matter, we learn that 
 all those who believe in Christ Jesus have the pro- 
 mise of salvation, or eternal life. But before there 
 can be that reliance on the Saviour, which secures 
 for us the guidance and protection of the " Captain 
 of Salvation," there must necessarily be that con- 
 viction of demerit in God's sight, and that humbling 
 and correct view of our own character, which will 
 lead us to trust in Jesus Christ, and " to have no 
 confidence in the flesh." It is while in such a state 
 of mind, that the admonitions of Scripture will be 
 understood, duly appreciated, and obeyed. 
 
 Indeed, there can be no security for any profes- 
 sor of religion but in Christ Jesus. To such as are 
 united to him by faith the promises are addressed, 
 and they are well fitted to comfort their hearts and 
 animate them in the performance of every duty. 
 While the real Christian can thus derive consola- 
 tion from the divine word, he ever bears in mind 
 that it is daring presumption to cherish the hope of 
 present or future happiness, except in so far as he 
 is living a life of faith on the Son of God, and bring- 
 ing forth the fruits of holiness. He firmly believes 
 that the love or practice of known sin, backsliding 
 from the ways of God, and continuing in that state, 
 will deprive him of every scriptural warrant for con- 
 cluding that he is a Christian. He believes that 
 the Christian is not only ordained to eternal life, 
 but to holiness of heart and conduct. He has no 
 
FROM THE CASE OF BACKSLIDERS. 177 
 
 ground to suppose that a real change has taken place 
 upon his heart, unless he delights and perseveres in 
 doing the will of God. This performance of good 
 works, he views only as a proof of his love, and an 
 evidence of his faith in Christ, and not as the ground 
 of his justification in the sight of God. 
 
 Perhaps it may be proper, in this part of the 
 subject, to glance at an objection which has been 
 made against believing the promises of God, res- 
 pecting the preservation of his people in faith and 
 holiness, even to the end of life. The objection is 
 a very stale onej and has been frequently rebutted 
 by the most powerful of all arguments, — a holy life. 
 Yet, as we are chiefly writing for those who have 
 not considered the subject very closely, it may be 
 desirable to mention it. It is said by some, that 
 such a sentiment will lessen watchfulness, and in 
 fact encourage Christians to sin, seeing they cannot 
 be lost. But we may safely affirm, that no real 
 Christian will be affected in this way. He abhors 
 the idea of sinning that grace may abound, as one 
 dishonouring to God and ruinous to the soul. 
 While he does firmly believe that God will be faith- 
 ful to his promises, and will keep his people by " his 
 power, through faith, unto salvation ;" he at the 
 same time as firmly, and as conscientiously believes, 
 that this is always done in the way of holiness. 
 He remembers, that " without holiness, no man 
 shall see the Lord;" that Christians are " created 
 in Christ Jesus, unto good works, which God hath 
 before ordained that they should walk in them ;""* 
 * Epli. \\. i0. 
 
178 THE DIFFICULTIES ARISING 
 
 that u the righteous also shall hold on his way, and 
 he that hath clean hands, shall be stronger and 
 stronger."* He considers, that the man who would 
 restrain prayer before God — begin to be unwatch- 
 ful — refrain from divine ordinances— rush into 
 temptation, or think little of sin, — because he fan- 
 cies he is chosen of God to everlasting life, is al- 
 ready in an awful state of backsliding, or rather has 
 never been converted to God. One in such a con- 
 dition, can have no evidence that he is a child of 
 God. No past experience, no former joys, no ex- 
 tent of scriptural knowledge, no facility in prayer, 
 or in religious conversation, can avail here as evi- 
 dence that he is safe. The only thing proved is, 
 that his heart is opposed to holiness, and if so, it 
 must be opposed to God. 
 
 The abuse of a scriptural truth by ungodly men, 
 can never lessen its importance, or make it cease to 
 be true. Though this remark may appear unne- 
 cessary to some, yet, in the present state of religi- 
 ous opinions, it is not so. The believer rejoices 
 that his salvation is secured in Christ ; but part of 
 his joy arises from the fact, that this very security 
 is intimately connected with the purifying of his af- 
 fections, and a diligent use of the varied means of 
 orace. He delights in purity, and in the exercise 
 of every holy and spiritual affection. Salvation it- 
 self he would not value, unless it were a salvation 
 from the love and dominion of sin, as v/ell as from 
 its punishment. He also experiences pleasure in 
 
 * Job xvii. 9. 
 
FROM THE CASE OF BACKSLIDE IIS. 179 
 
 those sacred ordinances, or means of grace, which 
 are appointed by Christ in his church for the spi- 
 ritual improvement of all its members. He watches 
 over his desires, his affections, and his very thoughts, 
 lest they should lead him to the commission of evil. 
 He not only prays that he may not enter into temp- 
 tation, but he " abstains from all appearance of 
 evil." He flees not from the presence of his God ; 
 he is not even satisfied with the conviction, that God 
 is not angry with him ; he seeks intimate commu- 
 nion with God ; to enjoy the light of his counte- 
 nance, is his chief desire, and his most delightful 
 and sanctifying privilege. 
 
 We have stated these things, to show the in- 
 quirer where alone real security is to be found. 
 We have pointed to the possession of right princi- 
 ples, and the manifestation of holy conduct, as evi- 
 dences of real conversion to God. What is then 
 the duty of the religious inquirer ? It is to come, 
 without delay, to Christ. This is the first and most 
 important step in the Christian life. To believe all 
 that God has testified concerning his Son, is hon- 
 ouring God, and it brings inestimable blessings to 
 him who believes. It is indeed placing the soul 
 under the protection of the Almighty, — procuring 
 for it pardon and peace, and the Spirit's enlighten- 
 ing and sanctifying influences. It will also be 
 found, that no one who truly believes the Gospel, 
 can be satisfied with first attainments. He not only 
 believes in Christ, but also seeks an increasing ac- 
 quaintance with him. He will earnestly desire su- 
 preme love to holiness, and an entire consecration 
 
180 THE DIFFICULTIES ARISING 
 
 of all his powers of body and mind, to the service of 
 God. He will not in short be satisfied, till he has 
 realized the truth of the Scripture declaration, 
 " Therefore, if any man be in Christ, he is a new 
 creature : old things are passed away, behold all 
 things are become new."* 
 
 There will also be (when the inquiry has been suc- 
 cessfully pursued) a deep impression of the necessity, 
 value, and efficacy of humble, earnest, believing, and 
 persevering prayer. The inquirer will likewise see the 
 duty of watching over the thoughts, temper, words, 
 and actions : the importance of a regular, spiritual, 
 and conscientious regard for the instituted ordi- 
 nances of religious worship. A conviction of the 
 dangers to which the soul is exposed in a world of 
 temptations; and a proper sense of human weakness 
 and insufficiency will lead him to trust in the divine 
 strength, and to rejoice in the promised aids of the 
 Holy Spirit. He will see the beauty and import- 
 ance of the sacred exhortation; " And besides this, 
 giving all diligence, add to your faith virtue, and 
 to virtue knowledge, and to knowledge temperance, 
 and to temperance patience, and to patience godli- 
 ness, and to godliness brotherly kindness, and to 
 brotherly kindness charity ." " For if these things 
 be in you, and abound, they make you that ye shall 
 neither be barren nor unfruitful in the knowledge of 
 our Lord Jesus Christ."-)- 
 
 This chapter would seem to be incomplete, if 
 something was not said to the backslider himself. 
 
 * 2 Cor. v. 17. f.S Pet. i. 5, P. 
 
FROM THE CASE OF BACKSLIDERS. 181 
 
 It is possible that an individual may read these lines 
 who once made a profession of religion, and who 
 experienced joy and pleasure in doing so, but who is 
 now truly wretched because he has forsaken Jeho- 
 vah. Destitute of the hopes and consolations of 
 the Gospel, he can take no pleasure in the things 
 that formerly delighted him. Sin has not those 
 strong attractions which it once had, and his reli- 
 gious recollections present only the visions of joys 
 that have passed away, never to return. There is 
 connected with this retrospection much that is pain- 
 ful. If the backslider is not in a state of fearful 
 apostacy, or has not succeeded in searing his con- 
 science, he must know some of the oppressive evils 
 brought upon his own soul by sin, and his utter in- 
 ability to derive any real peace and comfort from 
 true religion. There will also be a consciousness of 
 the injury done to his family, to the church of God, 
 and to the world by his unhallowed example. He 
 cannot but know that he has awfully offended God, 
 and grieved his Holy Spirit. His ingratitude is as 
 that of a child to a parent, or that of one who has 
 been loaded with favours, to a liberal benefactor. 
 
 It is indeed a case of peculiar aggravation. That 
 the mere professor of religion, who had never expe- 
 riepced satisfaction, and peace, and joy resulting 
 from a belief of the truth, should leave his Christian 
 profession, and become a greater enemy to the 
 cause of religion than he had ever been before, is no 
 wonder. But that you, sensible of the evil of sin, 
 of your immense obligations to God, of the plea- 
 sures of true religion, and the enjoyment to be found. 
 
182 THE DIFFICULTIES ARISING 
 
 in the path of obedience, should yield to temptation, 
 deprive yourself of the manifestations of the divine 
 favour, and cast a stumbling block before inquirers 
 and the careless, is fearful indeed. Your guilt is 
 great, inasmuch as it has been committed against 
 convictions, professions, love, and knowledge. Your 
 sin is manifested against & father who has given in- 
 numerable proofs of love. No enemy could possibly 
 be so guilty and ungrateful as you have been. 
 
 Painful and degraded as this situation is, yet God 
 has not entirely cast off such backsliders. He still 
 invites them to return. His language is, " O Is- 
 rael, return unto the Lord thy God, for thou hast 
 fallen by thine iniquity.'" Here there is no expres- 
 sion which palliates, in any degree, their awful 
 guilt. Even while the compassion of Jehovah is 
 displayed in all its tenderness, the backslider is to 
 be ashamed and humbled in the sight of God. He 
 is to acknowledge and' feel that he has fallen, not by 
 accident or misfortune, but by his own iniquity. 
 The return to God is to be accompanied by that 
 deep sorrow which will lead him to the throne of 
 mercy, confessing his guilt, and crying " take away 
 all iniquity, and receive me graciously. " When such 
 persons are invited to return, it is not to a mere out- 
 ward profession, but to an actual participation in 
 the blessings of salvation, and especially to the en- 
 joyment of a sense of the divine favour, without 
 which there can be no spiritual and purifying joy. 
 These things will be desired by the backslider who 
 has seen his guilt and wretchedness. This state of 
 mind should be hailed as the return of better days, 
 
FROM THE CASE OF BACKSLIDERS. 183 
 
 and which, though not a proof that the individual is 
 safe from danger, yet encourages a hope that it will 
 not be long before he accepts the divine invitation. 
 And how consolatory is it for the returning back- 
 slider to know that the same blood that washed away 
 his guilt at first can still cleanse from all sin ! He 
 
 a 
 
 has already found that it is an evil and a bitter 
 thing to sin against the Lord. That it is the very 
 essence of misery to be separated from the light of 
 God^ countenance. But even his iniquities can be 
 forgiven. How necessary, however, is an imme- 
 diate application to the blood of atonement. He 
 may well be addressed in words like these, " Do not 
 come to the foot-stool of mercy as a good?na?i, who 
 has wandered from God, but come as a shiner. All 
 evidences of your conversion to God may be ob- 
 scured or lost. Your approach must of necessity 
 be as that of one defiled by sin, and deserving of the 
 everlasting displeasure of God."* 
 
 There is, however, a state of mind very different 
 from this, and which presents a striking proof of the 
 hardening and deceiving nature of sin. When the 
 backslider, instead of being ashamed and grieved on 
 account of his own guilt; excuses himself by laying 
 the blame on others, as first tempting him to stray 
 from God : when instead of being excited to thank- 
 fulness when a kind and faithful friend warns him of 
 his danger ; his angry feelings are roused, and he 
 counts him as an enemy. Again, when the back- 
 slider can think of his sins with complacency, or at 
 
 * Fuller on Backsliding. 
 
184 THE DIFFICULTIES ARISING 
 
 least without any feeling of contrition, proof is 
 given that he is not in a state of mind to return. 
 To such an one the gracious invitations of mercy 
 convey no feelings of delight, and present no in- 
 ducement to forsake sin. If any emotion is pro- 
 duced, it is rather that of dislike than of pleasure. 
 
 How difficult is it to speak or write to such indi- 
 viduals in a proper manner. We can, however, 
 warn them of their danger ; nay more, we may en- 
 treat them to consider their criminality and infatua- 
 tion, and before judicial blindness of understanding 
 and hardness of heart seal their everlasting doom, to 
 flee to the refuge of the Gospel. The gate is not 
 yet closed against the sinner, the remedy is yet pro- 
 posed. How long it may be so we cannot tell. This 
 very uncertainty should be a powerful argument to 
 constrain to immediate inquiry and application. 
 
 In closing our remarks, it may be proper for a 
 moment to address Christians, especially those who 
 have recently commenced their Christian course. 
 Let them beware of the crime and misery of back- 
 sliding ; let there be a habitual, watchful jealousy 
 exercised over the very thoughts and desires of the 
 mind. It has often been remarked that backsliding 
 begins in the closet ; — it begins sooner. Before that, 
 there has been an admission and cherishing of evil 
 in the imagination or in the affections, and this will 
 undoubtedly lead to the neglect of spiritual and fer- 
 vent prayer. Oh ! could the bitterness of a back- 
 slider's tears be known, the anguish and distress oc- 
 casioned by a departure, even in heart, from God, 
 be presented in all their wretchedness to the minds 
 
FROM THE CASE OF BACKSLIDERS. 185 
 
 of the young, they would shun the very appearance 
 of a temptation to backslide from God, as the great- 
 est of all evils ; and as that which should be avoided 
 as the bitterest enemy of their peace and safety. 
 
 Even the experienced Christian requires the con- 
 stant exercise of holy vigilance. His motto has 
 been, and it must remain the same to the end of his 
 days, " Watch and pray.'" This great duty is 
 what every reader should understand and practise, 
 for it is connected with his present and everlasting 
 happiness. " Be thou faithful unto death, and I 
 will give thee a crown of life. 11 
 
186 
 
 CHAPTER VIII. 
 
 THE DIFFICULTIES ARISING FROM THE EXISTENCE 
 OF SO MANY DIFFERENT DENOMINATIONS IN THE 
 CHRISTIAN CHURCH. 
 
 The right of private judgment in matters of re- 
 ligion is one of the leading principles of Pro- 
 testantism. Against this principle, it has again 
 and again been urged, that the exercise of it 
 has produced a multitude of sects, all opposed to 
 each other, and each supposing the other doomed 
 to destruction. It has even been stated, by some 
 nominal Protestants, that a complete uniformity 
 should exist ; not only as to the great leading doc- 
 trines of Christianity, but in its outward forms and 
 ceremonies ; and that coercive measures, mildly, 
 though authoritatively applied, might be useful 
 in producing such a state of things. It is not 
 the object of this paper to show how utterly 
 opposed to the principles of real Protestants, 
 any such measure would be ; and that a triumph 
 would be given to the enemies of religious liberty. 
 They might well say, " Protestants themselves are 
 now convinced, that the liberty they possess is in- 
 jurious to their cause." — But every sound Protest- 
 ant will disown such false brethren, and tell them 
 they should, with sentiments like these, return to 
 the bosom of the church of Rome. There, their 
 
DIFFICULTIES ARISING FROM, &C 187 
 
 fears of the evils resulting from freedom of religious 
 inquiry, will all be removed. There, under the 
 iron despotism of a forced and heartless uniformity, 
 they may, if they can, breathe freely. 
 
 Protestants at once admit, that the outward 
 shades of profession and conduct existing among 
 Christians, result from the principle which caused 
 and justified the reformation ; and yet, it is to the 
 right of private judgment that we must look for 
 the extension and establishment of the doctrines of 
 the Bible among all the nations of the world. Nay, 
 while they wish to object to every measure that 
 would in the smallest degree interfere with that li- 
 berty, which every human being ought to possess, 
 to examine, and decide for himself, in those matters 
 connected with God and his conscience ; they will at 
 the same time readily acknowledge, that the variety 
 of sects in the Christian church, presents a consi- 
 derable difficulty, and frequently occasions anxiety 
 and distress to inquiring minds. Here, we do not 
 refer to a certain class of individuals, who excuse 
 their total indifference to all religion, by an appeal 
 to the multitude of sects among professing Christ- 
 ians. They ask, in the most triumphant manner, 
 " How shall we know which is right among all par- 
 ties of these religionists ? We think it better not 
 to be troubled about any of them." 
 
 With such persons no arguments would avail ; 
 else it might be shown, that the existence of this 
 variety is an additional reason for the closest inves- 
 tigation, and the most unwearied attention in the 
 pursuit of truth, 
 
188 DIFFICULTIES ARISING FROM DIFFERENT 
 
 There are others to whom the following observa- 
 tions will chiefly apply, who have no wish to take 
 advantage of this state of things in the religious 
 world as an excuse for neglecting the salvation of 
 their own souls ; but who, at the same time, are 
 troubled in mind, and hardly know to which side to 
 turn. They are convinced, that it is their duty to 
 know and love true religion, to embrace the doc- 
 trines of Christianity, obey its holy precepts, and 
 attend to all its ordinances ; and yet they are stum- 
 bled, when they look around them, and find so 
 many sects, each one zealous for its own peculiar 
 views of religion, and all appealing to the Scriptures 
 for the truth of their opinions. Questions such as 
 these will naturally present themselves to their 
 minds. " Are all these various sects among Christ- 
 ians in the right ? And, if so, is this consistent with 
 the unity of Christianity ? Or, are we to suppose 
 that there is only one class of them correct, and all 
 the others wrong ? If so, which of the many deno- 
 minations is that one ? Or, if all are right, is it a 
 matter of indifference to which denomination we 
 belong ?" 
 
 There is no wish to underrate the obstacles that 
 may thus be presented to the mind of inquirers ; 
 and the difficulty of answering questions like these 
 to the satisfaction of every mind. The subject de- 
 serves examination, and the chief difficulty seems to 
 be, to escape the danger of either undervaluing non- 
 essential things, or elevating them too highly ; of 
 being too lax, as it respects outward ceremonies ; 
 or too strict, in seeking to inforce them. It is as- 
 
DENOMINATIONS IN THE CHRISTIAN CHURCH. 189 
 
 suredly of great consequence to keep the happy 
 medium, especially when so great a difference of 
 opinion exists on these subjects among real Christ- 
 ians. 
 
 While it is the object of this chapter to show 
 that there is no solid objection to be grounded on 
 this variety of denominations existing in the Christ- 
 ian church ; there is not the smallest intention to 
 represent this difference of opinion as of no impor- 
 tance, or that uniformity of sentiment and practice 
 would not be useful and honourable to religion. 
 There is no wish to consider the existence of so many 
 sects as something good in itself, or that Christians 
 should not desire a greater degree of outward union 
 than what exists at present. The ground to be oc- 
 cupied is this. To show, that though many names 
 are employed to designate the Christians of this 
 country, and though there exists a variety of opinions 
 respecting many matters in religion ; yet, that with 
 very few exceptions, there is also to be found a 
 striking uniformity of sentiment on all those Christ- 
 ian doctrines and duties, which in every age have 
 been viewed as essential to the salvation of the soul. 
 Also, that though a diversity of sentiment, respect- 
 ing non-essentials, may be evil in itself, yet, as far 
 as we are able to judge, the Head of the Church 
 has overruled it for good. And, finally, that though 
 it could be shown, that only one of the numerous 
 sects now in existence could possibly be right or safe ; 
 instead of lessening or destroying, it would mate- 
 rially increase the obligation to attend more closely 
 to the statements of that sacred volume, which after 
 all is the ultimate appeal. 
 
190 DIFFICULTIES ARISING FROM DIFFERENT 
 
 It is asserted, that among the various denomina- 
 tions of Christians in Britain, there is a striking uni- 
 formity of sentiment, regarding all those doctrines, 
 which have always been considered as necessary tc 
 salvation ; however widely they may differ froir 
 each other in matters of church government anc 
 discipline. A reference to the creeds and confes 
 sions, to the preaching and writings, of all the lead 
 ing denominations, will confirm the truth of th< 
 above remark. Thus, in the articles of the Englisl 
 endowed church, in the confession of faith of th< 
 Scottish church, in the ordination services, and ii 
 the preaching, as well as in the printed works, o 
 the Dissenters from the national churches, in botl 
 parts of the Island ; there will be found upon exa 
 mination, an agreement of a most gratifying kind 
 in all the great and peculiar doctrines of Christiani 
 ty. And be it observed, an agreement which 
 from the very nature of the case, cannot result fror 
 combination. Here, it may be only necessary t 
 mention some of those important truths referred tc 
 They unite in believing the doctrines of the trinity 
 of the fall of man, the atonement, justification b; 
 faith ; the necessity of the Holy Spirit's operation 
 to convert the sinner ; the resurrection, and a futur 
 state of rewards and punishments. 
 
 We have alluded to exceptions, but they are so fei 
 that it does not appear necessary to say much re 
 specting them. They are chiefly confined to thos 
 who deny the divinity of Christ, the atonement 
 justification by faith, and in short all that is essen 
 tial to a sinner's forgiveness, and restoration to th 
 
DENOMINATIONS IN THE CHRISTIAN CHURCH. 191 
 
 favour and image of Jehovah. With these excep- 
 tions, it may again be asserted, that the doctrines 
 of Christianity are professedly believed in by all the 
 various sects in this country. 
 
 It may indeed be justly said, that multitudes be- 
 longing to the various denominations, though they 
 may profess these doctrines, yet act in opposition to 
 them, and in short do not believe them. Nay, many 
 who boast of an orthodox creed, actually remain in 
 ignorance of what it contains. But a uniformity of 
 opinion, even in matters of church government and 
 discipline, and on every other point, could not re- 
 medy this evil. A uniformity of profession, how- 
 ever strict, and however authoritatively enforced, 
 could never secure the heart, or lead to a cordial 
 reception of those truths necessary to salvation. 
 
 But we may go a step farther in our proof, and 
 show that there is not only an agreement in outward 
 profession, but that in whatever denomination you 
 find Christians, it will soon be found, that they, 
 from the heart, believe the same great truths, pos- 
 sess the same joys and hopes, and are all careful 
 to maintain good works. Bring a pious Episcopa- 
 lian, Presbyterian, Methodist, and Congregationalist 
 together, and let the conversation be religious. In 
 a short time, it will be seen, that, as it regards 
 Christian doctrine, duty, and experience, they speak 
 the same language, they possess the same feelings. 
 Their sorrows, their joys and their hopes, are the 
 same. They equally rejoice in the Gospel of Christ, 
 and desire the glory of their divine Master. They 
 have evidently been instructed by the same Teacher, 
 
192 DIFFICULTIES ARISING FROM DIFFERENT 
 
 and through the instrumentality of the same word, 
 in all that essentially pertains to the salvation of 
 their souls. Let them, however, begin to speak 
 about names, and church government, and similar 
 things, and they will differ ; and each may be warm 
 in his own cause. But will they, on account of 
 this difference, excommunicate each other from the 
 pale of Christianity ? Will they venture to predict 
 ruin to each other, because they do not see eye to 
 eye, in every outward matter ? No ; they will view 
 each other as Christian brethren, differing in some 
 minor points, but yet holding the head, even Christ ; 
 bought with the same blood, enlightened and sanc- 
 tified by the same spirit, and preparing for the same 
 country, where all outward distinctions will cease ; 
 and where there will be a union of service, as well as 
 of heart, to exist for ever. 
 
 Here we can also refer to another branch of 
 evidence, in support of the assertion, that there 
 does exist among Christians, a uniformity of re- 
 ligious sentiment in the most important truths 
 of Scripture. When we examine the biography 
 and obituaries continually issuing from the press ; 
 and which describe the opinions, lives, and deaths 
 of Christians belonging to all the various sections 
 of the Christian church, we find the unity for 
 which we are contending. Making allowance for 
 an occasional peculiarity of phraseology, it will be 
 seen that their faith was the same. The same doc- 
 trines were believed, the same promises supported 
 their minds, and the same hopes cheered and ani- 
 mated their souls. The duties of the Christian life 
 4. 
 
DENOMINATIONS IN THE CHRISTIAN CHURCH. 193 
 
 appeared equally important to them all, and they 
 uniformly aimed at the same object, the promotion 
 of the Divine glory. This exact agreement has 
 often been noticed, and presented to the view of 
 men, as a proof of the divinity of Christianity. As 
 a proof also, that no real danger can ever result 
 from the fullest exercise of the right of private 
 judgment, when pursued in a proper spirit. 
 
 Even in controversial writings respecting outward 
 forms and particular names, written by real Chris- 
 tians, though there may sometimes be reason to 
 lament, that human passions should mingle too 
 much with the arguments employed, and excite in 
 the breasts of the opponents, unseemly feelings : 
 yet it will almost universally be found, that there 
 is no anathema pronounced against those who differ 
 from them in non-essential points. They will, in- 
 deed, be viewed as brethren in error, as having im- 
 perfect views of the nature of Christ's kingdom, 
 and as yielding too much to prejudice and early 
 associations ; but the right hand of fellowship would 
 readily be given to them, and they are loved " for 
 the truth's sake, which dwelleth in them." 
 
 The conclusion is this, that though there is a 
 variety of sects, (and once for all we would remark, 
 that the term is used in no invidious or evil sense,) 
 yet no inquirer after truth should view this as a 
 stumbling block, or as a reason for continuing in- 
 different to the subject of religion. Because it has 
 been shown, by an appeal to facts, that in all the 
 truths connected with a sinner's salvation, there is, 
 among Christians of every sect and party, an exact 
 
 K 
 
194 DIFFICULTIES ARISING FROM DIFFERENT 
 
 agreement. Not one moment then should be lost 
 in the pursuit of knowledge. Although among the 
 soldiers there may be different banners and differ- 
 ent names inscribed upon them, they compose 
 but one mighty army ; the captain of salvation is 
 their leader, and he has promised to make them 
 more than conquerors. 
 
 It has been already stated, that there is no wish 
 to undervalue the minor differences that may exist 
 among professing Christians. Nothing that can 
 be shown to be the will of Christ can be unimpor- 
 tant ; and it should never be viewed as a trifling 
 matter to do any thing inconsistent with that will. 
 Besides, many sentiments and practices, which do 
 not affect the salvation of the soul, may yet be 
 closely connected with the improvement of the Christ- 
 ian character, and the usefulness and prosperity of 
 the Christian life. These things are said to pre- 
 vent any one from supposing, that it is a matter of 
 no moment to what denomination he belongs, or 
 that he may altogether neglect the duty of joining 
 the visible church. Every one should examine the 
 matter for himself. Let him endeavour to ascer- 
 tain which denomination appears to act most in ac- 
 cordance with the laws of Christ's kingdom. In 
 this examination let him seek the assistance of God's 
 Holy Spirit ; and when he has found out what he 
 conscientiously believes to be the right way, let him 
 act accordingly. 
 
 We also proposed to show, that though a diver- 
 sity of sentiment respecting non-essentials may be 
 
DENOMINATIONS IN THE CHRISTIAN CHURCH. 195 
 
 evil in itself, yet that it has been overruled for good 
 by the Divine Being. 
 
 In proof of this we might refer to the useful jea- 
 lousy exercised by different religious denominations 
 towards each other. Had there been a uniformity 
 existing in the Christian world, produced by human 
 laws, and not by a regard for the Divine authority, 
 this would not have existed. Deprived of this 
 watchful eye of jealousy, corruption would proba- 
 bly have soon entered, and deeply injured true reli- 
 gion, even while the profession of faith was univer- 
 sally the same. There would have been an undue 
 estimation of the importance of uniformity in out- 
 ward things, while the unity of the spirit, which is 
 the bond of peace, would have become almost un- 
 known. The history of the church, since the apos- 
 tles 1 days, will confirm the correctness of this re- 
 mark. 
 
 Besides, it may be said, that the present subdi- 
 visions of the Christian world present greater facili- 
 ties for extending the kingdom of Christ among the 
 nations of the earth, than if only one denomination 
 had existed, and absorbed all the rest. Unless 
 there had been an extraordinary outpouring of the 
 Spirit of God, it would have done little for the 
 spread of true religion in the world. Less pecu- 
 niary aid would have been given ; fewer spheres of 
 labour in heathen countries would have been occu- 
 pied, and a smaller number of Bibles would have 
 been circulated. The various Missionary Institu- 
 tions belonging to the principal denominations of 
 professing Christians are more active and more sue- 
 
196 DIFFICULTIES ARISING FROM DIFFERENT 
 
 cessful, than if only one great Missionary Society 
 had existed, which sought the spread of uniformity 
 in outward things, as well as the propagation of 
 Christianity. Even at home, God has overruled 
 the opposition of one sect towards another, for the 
 furtherance of the Gospel. The competition excit- 
 ed has been productive of great good, and many 
 more of our countrymen now hear the Gospel, than 
 would likely have done so, had only one denomina- 
 tion existed in this country. 
 
 We cannot say what outward differences may ex- 
 ist among Christians when religion becomes better 
 known, and its influence is more generally felt through- 
 out the ramifications of society. We can, however, 
 have little doubt, from the representation of the 
 Sacred Scriptures, that all those differences and er- 
 rors which retard the progress of truth, and sepa- 
 rate Christians from each other, will be removed. 
 If, after all, a difference of opinion respecting some 
 points exists, yet there will be a more perfect and 
 lovely exhibition of Christian charity. Sectarian 
 prejudices will almost be unknown, — for one strong- 
 desire will pervade all denominations to seek the 
 spread of the knowledge of Christ, and the glory of 
 God, rather than the influence and increase of any 
 one denomination. There will be an approximation 
 to uniformity in all things, but it will be the gra- 
 dual and legitimate result of Christian principle, 
 and not the production of human enactments and 
 earthly power. Religion will be divested of those 
 things which are mere human inventions ; and the 
 
DENOMINATIONS IN THE CHRISTIAN CHURCH. 197 
 
 laws of Christ, revealed in the New Testament, 
 will be viewed as those which ought to be obeyed. 
 
 We have already seen, that no one should allow 
 these divisions in the Christian church to retard for 
 a moment his search after truth, or disgust him 
 in any degree with religion itself; because all true 
 Christians believe and love the same great truths 
 of the Gospel, though they are called by different 
 names. But even if it could be shown, that these 
 differences extended to the great doctrines of Christ- 
 ianity, and only one of the many denominations 
 was really orthodox, it must be obvious, that in- 
 stead of rendering investigation unnecessary or 
 fruitless, it would increase the importance of the 
 duty, and show more clearly the necessity of pro- 
 ceeding in the inquiry with seriousness, zeal, and 
 perseverance. 
 
 There is a great probability, that individuals- 
 may be found who may have very favourable wishes 
 towards religion, and yet are deterred from attend- 
 ing to the subject by the fear of the many difficul- 
 ties in the way, occasioned by the state of things in 
 the Christian church. They have imagined, that 
 they are sure to be teased and bewildered by the 
 claims of the various sects of Christians, each one 
 claiming for itself the preference. Besides, when 
 they look at the volumes of controversy — at the 
 pertinacity with which some hold fast their peculi- 
 arities — at the illiberal spirit sometimes manifested 
 by one body towards another, — they are tempted to 
 despair of being able to find out the right way. 
 
 But how has this state of mind been produced ? 
 
198 DIFFICULTIES ARISING FROM DIFFERENT 
 
 It may be safely affirmed, that there are some other 
 reasons than the mere existence of a variety of 
 sects. There has been too ready a credence given 
 to the calumnies of the world. Too many irreli- 
 gious persons are chargeable with uttering these. 
 They are so illiberal, as to charge all Christians 
 with bigotry, simply because they may differ in 
 some minor matters. They boldly charge Christ- 
 ians with things they abhor, and try to persuade all 
 around them that the best way is to despise religion 
 altogether. All this has its effect on some minds, 
 for they too easily take it for granted that the state- 
 ments are true. Nay, even in cases where the mind 
 is more favourably disposed to religious matters, 
 considerable injury is done. The persons now referred 
 to, are those who have never calmly and candidly con- 
 sidered the subject. They have not ventured to speak 
 about it with any one who might have been able to 
 give them information. They look before them, 
 and nothing is presented but mountains of difficul- 
 ties, which are either the productions of their own 
 imaginations, or the result of false and prejudiced 
 testimony. The consequence is, that these persons 
 stand on the very threshold of inquiry, unwilling 
 to venture farther. 
 
 And has the Divine Being left any one, likely to 
 read this, to find out the truth, without giving him 
 a proper guide ? No ! whatever diversity of out- 
 ward forms and names may exist among religious 
 people, God has not compelled any one to receive 
 information solely or even chiefly from them. In 
 this country at least, no individual who can read 
 
DENOMINATIONS IN THE CHRISTIAN CHURCH. 199 
 
 the Bible, or hear it read, is obliged to depend on 
 the judgment of any fellow creature, or body of 
 men. He has received that book from his Maker 
 for a specific purpose. It is to guide him amidst 
 the mazes and errors of human beings, to that ce- 
 lestial country, where error is unknown. Whatever 
 darkness may be found around the ways of men, 
 no clouds, no darkness, can be around the sacred 
 volume. Every doctrine of Christianity, the be- 
 lief of which is essential to the salvation of the soul, 
 is fully and plainly revealed in the sacred Scriptures. 
 Every individual, possessed of a common under- 
 standing, and a real wish to be instructed in the 
 truth of God, apart from all the inventions of men, 
 will find in the Bible all that is needful for his eter- 
 nal welfare. It is a truth indeed which should never 
 be forgotten in every inquiry after divine knowledge, 
 that it is the Holy Spirit who gives a spiritual and 
 saving perception of the meaning of the Scriptures. 
 That divine agent not only removes obscurity from 
 the mind, but shows the excellency and importance 
 of the truths of revelation. He also inclines the 
 heart cordially to acquiesce in its statements of doc- 
 trine and practice, however much opposed to pre- 
 vious misconceptions of the truth. All this, how- 
 ever, instead of discouraging inquiry, should ope- 
 rate as one of the greatest encouragements to a 
 mind truly desirous to be guided in the right way. 
 Such an one would infallibly go wrong, if he was 
 left to circumstances, to the opinions of men, or to 
 the exercise of his own powers. But when Jeho- 
 vah has declared, that "He giveth his Holy Spirit 
 
200 DIFFICULTIES ARISING FROM DIFFERENT 
 
 to them that ask him," how earnestly should every 
 sincere inquirer implore His divine influence. 
 
 We believe that the great duty of individual in- 
 quiry and of personal conviction, arising from a know- 
 ledge and belief of the truth, would be the same ; 
 though there existed at this moment throughout 
 Britain an exact uniformity of doctrine and practice 
 in every religious matter. The Divine Being has 
 made every individual responsible for his own be- 
 lief and actions ; and in order to leave men without 
 excuse, he has given to them His holy word, which 
 contains all the doctrines necessary to be believed,, 
 and the precepts which ought to be obeyed. In the 
 present case then, amidst all the diversity of name 
 and form, they are not required to do more, than if 
 in the whole Christian church, there existed only 
 one denomination. 
 
 Success in this inquiry is intimately connected 
 with the spirit in which it is pursued. Credulity 
 in believing the world's representations, — prejudice 
 against religion, because of the differences existing 
 among its professors, — the pride of human wisdom 
 or learning, leading to the supposition that their 
 own powers of mind will be able to guide them 
 through the labyrinth of error, will be the chief dif- 
 ficulties in the way. If such a state of mind should 
 be cherished, it need excite no surprise if disap- 
 pointment should follow attempts to discover truth. 
 But there is one danger which chiefly arises from 
 the state of things we have been considering, which 
 requires to be particularly noticed. It is this, that 
 amidst the difficulties presented to the mind by the 
 
DENOMINATIONS IN THE CHRISTIAN CHURCH. 201 
 
 diversity of opinion in outward matters, the atten- 
 tion be unduly directed to those differences, rather 
 than to the great doctrines, in the truth of which 
 all Christians agree. There is a tendency, even in 
 the best of men, to substitute forms for the realities 
 of religion. The danger is greater with those who 
 are not yet aware of the real state of their own 
 hearts, or the nature of divine, truth. This ten- 
 dency is frequently very powerful and injurious. 
 Besides, the natural disinclination of the heart to 
 certain doctrines of the Bible, will lead some gladly 
 to substitute an orthodox creed, and connection with 
 the denomination that professes it, for the actual 
 reception into the heart of the doctrines themselves. 
 The inquiry may therefore stop far short of the 
 truth. 
 
 That many have thus deceived themselves, we 
 greatly fear. And they have been encouraged to 
 think and act in this way, by witnessing the zeal of 
 some, to prosyletize them to their peculiar views, 
 and the readiness with which they admitted them 
 into their communion, without requiring any of 
 those evidences of conversion, which were consider- 
 ed necessary in the primitive church. Mere sec- 
 tarianism, that is, only a desire to increase the num- 
 ber of a sect, to add names, and influence, and 
 wealth, to a particular body, without caring so much 
 about the conversion of the soul to God, is most 
 injurious to the interests of true religion. It 
 throws a scandal on the Christian profession, and 
 leads the men of the world to conclude that, after 
 
202 DIFFICULTIES ARISING FROM DIFFERENT 
 
 all, there is only a struggle for influence and 
 power, under the pretence of seeking God's glory. 
 
 How necessary is it, therefore, amidst all these 
 difficulties, that those who are seeking the ri«;ht 
 way, should keep this in view, that the first of 
 all concerns is, their own personal salvation. That 
 this should be sought, and should be obtained, be- 
 fore they allow their minds to be disturbed, by mat- 
 ters of inferior moment. It will profit them nothing 
 to find out the denomination which most harmo- 
 nizes in doctrine and practice, with the word of 
 God, while they remain ignorant of Christ as their 
 Saviour. Faith in the testimony of God concern- 
 ing his Son, should be the first step in this import- 
 ant journey. There should be a dependance on 
 him, as the foundation God has laid in Zion, before 
 the time or the mind be occupied, with the pecu- 
 liarities of religious parties, or with the shibboleths 
 of sects. No outward union to any religious body, 
 however scriptural their notions and practices may 
 be, can save the soul. This remark may appear to 
 some, a mere truism ; but, obvious as it is, it is a 
 truth too frequently forgotten. 
 
 When the heart, however, has been renewed by 
 the Spirit of God, and the Gospel is producing its 
 peaceful and hallowed effects upon the life, the in- 
 dividual may then safely pursue his inquiries, re- 
 garding the whole of divine truth. Proceeding 
 under the influence of the Holy Spirit, and with a 
 desire to be taught by him, he may expect the ful- 
 filment of the divine promise, respecting all points 
 
DENOMINATIONS IN THE CHRISTIAN CHURCH. 203 
 
 of lesser moment, " then shall ye know, if ye fol- 
 low on to know the Lord." 
 
 In closing this chapter, it may be proper again to 
 say, that there is no condition, in which the 
 Christian church can be placed, that can justify 
 neglect in religious matters. Even though there 
 should be as many sects, as there are individual 
 Christians ; or though only one denomination should 
 exist in the whole world, men are bound by obliga- 
 tions, which no circumstances like these can weaken 
 or alter, to think and examine for themselves, in 
 every matter connected with the safety of the soul. If 
 they will not, however, attend to these things, but, 
 on the contrary, treat with criminal levity, subjects 
 which should engage their solemn consideration ; if 
 they point the finger of scorn, at the various sections 
 of the Christian world, as a reason for despising re- 
 ligion itself ; let them know, that it is not the num- 
 ber of sects which keeps them in unbelief ; not the 
 bigotry shown by each party towards its fellow ; 
 but a deep-rooted dislike to true religion, a love to 
 sin, and a wilful rejection of every truth, which 
 seeks to curb their passions or to humble their pride. 
 No sincere inquirer can be in such a state of mind, 
 but some who fancy they love truth, may be among 
 the unhappy number. 
 
CHAP. IX. 
 
 THE DIFFICULTIES ARISING FROM THE IMPERFEC- 
 TIONS OF REAL CHRISTIANS. 
 
 It is at once admitted, that many imperfections are 
 to be found in the characters of Christians upon 
 earth, and none can be surprised at this who are ac- 
 quainted with the Scriptures. Such evils may have 
 an injurious influence on some minds, though there 
 is reason to believe that the result is often magni- 
 fied. Unbelievers try to throw discredit on religion, 
 by charging inconsistencies on those who profess it ; 
 but the same enmity would probably lead them to 
 find fault with the followers of Christ, even if they 
 were altogether perfect. It was so in the days of 
 Christ ; for even he " who was holy, harmless, unde- 
 filed, and separate from sinners," was accused false- 
 ly, and his miracles of mercy ascribed to Satanic 
 agency. 
 
 At the same time, it may be useful to notice some 
 of the more popular and plausible charges brought 
 against Christians, to examine them, and show that, 
 even if all true, they should not for a moment stop 
 the inquirer in his pursuit of religious truth ; the 
 circumstance should rather make him anxious to un- 
 
THE DIFFICULTIES ARISING, &C 205 
 
 derstand these anomalies, and to know the reason 
 why Christianity does not at all times produce its 
 holy and consistent effects. He should be desirous 
 of fully ascertaining whether it is the religion of the 
 Bible or man himself that is to blame, when such 
 imperfections are discovered. 
 
 It may be stated that the men of the world view 
 the imperfections of believers differently from the 
 view taken by the word of God. Without hesita- 
 tion, ungodly men accuse Christians of hypocrisy, 
 and the tone of accusation and condemnation assum- 
 ed by their enemies is any thing but proper. And 
 it also frequently happens that they unjustly charge 
 upon real Christians the sins and inconsistencies of 
 mere nominal professors. They might indeed ea- 
 sily discriminate ; but they know that they are un- 
 willing to do so in cases in which their judgments 
 and consciences could easily detect the truth. All 
 this has its baneful effects upon some minds indis- 
 posed to reflect seriously on religion ; and who are 
 glad of any excuse for continuing in unbelief and in 
 the love of the world. 
 
 It is not our present purpose, however, to advert 
 to these direct calumnies ; as inquirers after truth 
 are able to see that in such cases, they can have no 
 excuse for neglecting the investigation they have 
 begun. We wish rather to enter into an explana- 
 tion respecting charges which are in part true, though 
 the reasons and motives assigned by the men of the 
 world are not correct. 
 
 How frequently are religious people accused of 
 being melancholy, and religion spoken of as produc- 
 
206 THE DIFFICULTIES ARISING FROM 
 
 ing this state of mind. Hacknied as the charge is, 
 and difficult as it may be exactly to understand what 
 irreligious persons mean by it, some notice should be 
 taken of it. 
 
 Let it be observed, then, that the individuals who 
 make the assertions referred to are in general igno- 
 rant of the nature of Christian principles, and know 
 nothing aright of Christian practice. Hence we 
 find that those who are active in the pursuit of 
 earthly pleasures, and who seek all their happiness 
 in the gratifications of sense, are the loudest in their 
 charges against real Christians. Because the man, 
 who knows the vanity of such pursuits will not join 
 in their rude or boisterous mirth ; or because he takes 
 no delight in the vain amusements and fashionable 
 follies of the day, he is at once pronounced a melan- 
 choly and antisocial being, and his religion is ac- 
 cused of producing misanthropic feelings. He is 
 declared to be an enemy of all innocent pleasure, and 
 more fit to reside in a desert than in a community 
 of civilized and intelligent individuals. It is asserted 
 that his gloomy views repel people from religion, 
 and that, to " be righteous overmuch," is worse than 
 even to be irreligious. 
 
 It is affecting to hear individuals, who fancy 
 themselves very good Christians ; speaking in such 
 a way, and deciding so dogmatically respecting the 
 Christian character, without ever appealing to the 
 word of God ; as if it were too old-fashioned a book 
 to give directions in the matters they discuss ; and 
 as if the maxims of the world, and the inclinations 
 of men, were not only guides, but admitted authori- 
 
THE IMPERFECTIONS OF REAL CHRISTIANS. 207 
 
 ties on the part of the Divine Being, in all things 
 connected with the present life and that life which is 
 to come. That, in short, man and not God is to draw 
 the line, and say, thus far you are to go in your re- 
 ligion, and no farther ; as if it were more necessary 
 to warn men against being too religious than to 
 warn them against unbelief and indifference. No 
 Christian can admit this, and no one who professes 
 to believe the Bible to be true can consistently ac- 
 knowledge it. 
 
 Worldly persons are, from the very state of their 
 minds, totally unfit to understand or decide correct- 
 ly respecting the Christian's melancholy. For what 
 they call gloom and unsociableness may be that so- 
 briety of mind which is required, and that supreme 
 regard for the divine authority which, when in ex- 
 ercise, will deter from the trifling of the gay and the 
 merriment of the thoughtless. The Christian^ as an 
 accountable being, dare not waste his hours nor 
 spend his energies of body and mind in pursuits 
 alike useless to himself and his fellow-creatures, but 
 with all this he may be neither gloomy nor unso- 
 ciable. That man only can decide aright in this 
 matter whose mind has been instructed in religion 
 by the Word and Spirit of God ; he only can follow 
 in imagination the Christian into the closet, into the 
 domestic circle, and into the house of God. The Chris- 
 tian would be found actively engaged in attending to 
 all the charities of life ; and that his religion, instead 
 of drying up the sources of benevolence, had opened 
 new springs of affection and good will to men ; not 
 only making them more abundant, but also giving 
 
208 THE DIFFICULTIES ARISING FROM 
 
 them a more beneficial direction. And if at any 
 time an air of sadness is discernible on the counte- 
 nance of the Christian, it may be explained with- 
 out concluding that he is unhappy. 
 
 If the inquirer would judge by comparison be- 
 tween the joy and happiness of the Christian, and 
 the joy and happiness of the worldly man, he might 
 perhaps have some of his mistakes removed. A 
 worldly mans happiness should be estimated accord- 
 ing to the habitual state of his mind and appear- 
 ance, and so should that of the Christian. No one 
 could justly pronounce that a happy man, who is 
 so only in the midst of jovial companions, in the 
 excess of intemperance, in the excitement of the 
 ball-room, or in the willing delusions of the theatre. 
 These are only the accidents of his life, only mo- 
 ments of his existence, mere adventitious circum- 
 stances ; which seldom, if ever, produce joy in the 
 reflection, nay, which very often in the re-action are 
 productive of unhappiness. It is wiser to see him 
 at home, in retirement, in moments of reflection, in 
 seasons of suffering, in the hour of death, and then 
 to decide. Neither should the Christian be pro- 
 nounced melancholy, because his countenance may 
 sometimes be sad ; because he abstains from plea- 
 sures which worldly men pursue, and find necessary 
 to their happiness ; and because his joys and gratifi- 
 cations are not all drawn from earthly objects. He 
 may have just cause for sadness, in seeing men 
 rushing into destruction ; he may, he ought to 
 have melancholy feelings, when he beholds some 
 who are dear to him, by the ties of nature and ear- 
 
THE IMPERFECTIONS OF REAL CHRISTIANS. 209 
 
 ly associations, endangering their everlasting happi- 
 ness, by walking in the ways of transgression. To 
 be cheerful while dwelling on themes like these, 
 would indicate any thing but a right or desirable 
 state of mind. But, let it be observed, that it is 
 not so much on his own account that he is sad, as 
 on account of others. An infidel philosopher once 
 said, " he never knew a religious man who was not 
 melancholy." A Christian bishop replied, " that 
 the sight of him would make a devout person me- 
 lancholy at any time." 
 
 In like manner, to decide correctly respecting the 
 Christian's happiness, you must view him at home, 
 in retirement, in the midst of his family, in mo- 
 ments of reflection, in seasons of suffering, or in the 
 hour of death, and it will be found that he is happy. 
 That melancholy feelings, if not unknown, are tran- 
 sient as the passing cloud, and that sadness of spi- 
 rit, though sometimes felt, soon gives place to set- 
 tled, solid joy. 
 
 Surely the inquirer ought to be cautious in re- 
 ceiving the estimate of ungodly men with reference 
 to the Christian. Let him not be deceived by the 
 cant of the world. Let him not pronounce the 
 Christian unhappy, who, in moments when melan- 
 choly and gloom are the companions of wicked men, 
 experiences the sunshine of joy, and the consoling 
 influence of the Gospel. Let the inquirer remem- 
 ber the history of his own mind. His conscience 
 can readily testify, that, though he had often the 
 appearance of joy while walking in the ways of sin, 
 yet he was not happy. He will thus be better able 
 
210 THE DIFFICULTIES ARISING FROM 
 
 to judge correctly respecting the comparative hap- 
 piness of the Christian and the unbeliever. 
 
 But while thus referring to the false estimate 
 which the world forms concerning the good man, 
 there is no wish to conceal or to explain away the 
 fact, that there are some real Christians who pre- 
 sent an almost habitual appearance of melancholy 
 and sadness to their fellow-creatures ; that, in short, 
 religion does not appear to make them cheerful and 
 happy ; so that, instead of attracting men to religion 
 by its delightful effects, they repel them by their 
 woe-begone countenances. 
 
 It is indeed matter for unfeigned regret, when 
 any who are called by the name of Christ present 
 such an appearance. There are many reasons, 
 however, which may account for all this, without in 
 the smallest degree blaming the religion of the 
 Bible. Nay, v/e are bold to affirm, that the genu- 
 ine and common effect resulting from the possession 
 of real religion is the production of joy, the dispel- 
 ling of those fears which distress the mind, and 
 which mingle gall in the cup of earthly enjoyments. 
 
 We shall only mention two reasons which, in most 
 cases, will account for the appearance of melancholy 
 in religious persons. 
 
 The first is the natural temperament of the <mind, 
 frequently accompanied iviih some bodily disease. 
 The individuals so afflicted, though Christians, are 
 often subject to depression of spirits ; gloomy 
 thoughts take possession of their minds ; they view 
 every object through a distorted medium, and fa?icy 
 the existence of evils which are only to be found in 
 
THE IMPERFECTIONS OF REAL CHRISTIANS. 211 
 
 their own imaginations, while the existence of real 
 good in their earthly lot sometimes yields no joy. 
 Even the bounties of Providence and the blessings 
 of divine grace sometimes fail to impart satisfaction 
 and peace to their minds. That on a superficial 
 view of the subject, such persons give an unfavour- 
 able representation of the effects of true religion, we 
 are ready to admit ; but upon examination it will be 
 found, that those who are readiest in blaming reli- 
 gion, are most unwilling to make allowances for phy- 
 sical disease operating on the mind. It would be 
 more honourable for such individuals to acknowledge 
 that in many cases the effects referred to existed be- 
 fore religion was either known or loved. 
 
 Suppose that the persons, naturally of a nervous 
 and melancholy temperament of mind, had remain- 
 ed in ignorance of God, would they have shown less 
 of gloom in their appearance ? It is hardly possible 
 to imagine this. It might have been that some of 
 them, anxious to get rid of depression of mind, would 
 have rushed into indulgences which would have 
 yielded a momentary relief; but the re-action would 
 have been terrible, and the gloom would have been 
 fearfully deepened. It may indeed be safely assert- 
 ed ; and the Christians referred to will be ready to 
 acknowledge the truth of the remark, that their gloom 
 has been materially lessened since they became ac- 
 quainted with divine truth ; that to it they are in- 
 debted for the gleams of comfort they have enjoyed ; 
 and that if they had been destitute of their present 
 religious views, they must, of all men, have been 
 the most miserable. 
 
212 
 
 THE DIFFICULTIES AIITSING FROM 
 
 It is too much to expect from religion the entin 
 removal of a tendency to melancholy in the mind 
 of men. It should not be forgotten that religioi 
 does not destroy the natural disposition ; it indee< 
 controls, directs, and purifies, but substantially th 
 individual who believes in Christ retains his natura 
 temperament of mind. Religion does not destro] 
 the identity of the believer, but exhibits its inrlu 
 ence in giving him a new and holy bias. It impart 
 principles and motives which habitually control th 
 evil propensities of the heart. If there is indeed an] 
 thing that can remove depression and heal the dis 
 eases of the mind, it is the knowledge and love o 
 true religion ; so that if these effects are not pro 
 duced in a greater degree, the blame rests with thi 
 Christian. There is unquestionably in the cases o 
 some good people too great a yielding to this men 
 tal weakness ; there is not a sufficient activity, eithe: 
 in the exercise of their minds respecting religion, oi 
 in promoting the great objects of Christian benevo 
 lence. They are in danger of cherishing too mucl 
 of the spirit of selfishness, and forgetting in thei 
 own personal feelings the real miseries and ignorance 
 of multitudes around them. It is indeed one of th< 
 besetting sins of such persons, that they do not re 
 sist the evil as they should do, but rather seem will 
 ing to yield up their minds to thoughts of sadnes; 
 and distress. 
 
 Such conduct has a tendency to injure true re 
 ligion. It furnishes the men of the world witl 
 plausible assertions against it, and produces ever 
 on the minds of inquirers, anxiety and uncertainty 
 
THE IMPERFECTIONS OF REAL CHRISTIANS. 213 
 
 And yet we would not wish to speak too harshly 
 respecting such individuals. Every heart knows 
 its own bitterness ; and to them it may often be a 
 cause of deep humiliation, that they are not render- 
 ing justice to the claims and real effects of true re- 
 ligion. We would rather leave them with the 
 Searcher of hearts. He alone can distinguish be- 
 tween positive disease, mental weakness, and moral 
 guilt. 
 
 The second reason which may be mentioned, as 
 accounting for the appearance of melancholy in reli- 
 gious persons is, imperfect views of religion. 
 
 There is no truth of greater importance in con- 
 nection with Christian comfort than this ; that in 
 proportion to our clear conceptions of the Gospel, 
 and to correct views of the whole system of divine 
 truth, will be our real peace and joy of mind. Per- 
 sonal religion is founded on knowledge, the know- 
 ledge of God and of his Son Jesus Christ, and ne- 
 cessarily including within it some acquaintance with 
 the entire system of revealed truth. The man 
 therefore, who pretends to the possession of joy, 
 while his mind is clouded with ignorance of some of 
 the first principles of the oracles of God, must be 
 under a great delusion. We are aware that joy may 
 be real, and yet there may be much remaining igno- 
 rance, but in proportion as this exists, there will be 
 a deprivation of real, satisfying joy. What we wish 
 chiefly to deprecate, is the mere excitement of the 
 passions, while the understanding is in darkness and 
 the judgment is uninstructed. Hence it is, that 
 while an individual is boasting of his happy frame 
 
214 THE DIFFICULTIES ARISING FROM 
 
 of mind, he is unable to give a reason of the hop( 
 that is in him with meekness and fear. He canno 
 tell from whence his joy springs. He is unable t( 
 fix on any principle that can account for its exist 
 ence, or to mention any truth, the belief of whicl 
 has brought gladness to his heart. That he feels 
 a certain kind of joy there is no doubt ; that v 
 springs from true religion, we greatly question. 
 
 There are some indeed, whose religious charac 
 ter we feel less inclined to doubt, who yet deprive 
 themselves of scriptural joy, by approaching toe 
 •near to the persons above referred to. They at- 
 tribute too much to certain frames of mind. They 
 seem to live, too much under the influence of pas- 
 sion, and too little under the influence of divine 
 principles. They apparently judge of their state 
 by what they feel, rather than by what they believe. 
 They are in danger of looking more at the impres- 
 sions on their own minds, than at the great object 
 of faith. They expect that great joy or an excited 
 state of mind, should always be possessed ; and 
 because they frequently lose this, they are filled 
 with distress of mind and sadness of countenance. 
 And yet these individuals may be relying on the 
 Saviour alone for salvation, and may admit with all 
 their hearts, the great and consoling truth that 
 " God is love." How is it then, that notwithstand- 
 ing this they feel melancholy. It is because they 
 look so much at their frames and feelings, and so 
 little at the foundation of their hope ; it is because 
 they place too much reliance on the state of their 
 own minds, and too little on the finished work of 
 
THE IMPERFECTIONS OF REAL CHRISTIANS. 215 
 
 the Redeemer ; that they live too much by sense, 
 and too little by faith on the Son of God. 
 
 There can indeed be no real religion without feel- 
 ing. The affections must be interested, or God 
 cannot be loved and adored. There is a wide dif- 
 ference, however, between the mere excitement of 
 the passions, and that holy, humbling, purifying 
 and delightful emotion which results from correct 
 views of the salvation of Christ, and a firm reliance 
 on his great sacrifice ; together with a child-like 
 dependence on the faithfulness and love of God. 
 
 If the individuals referred to, would become ac- 
 quainted with the breadth and length of divine 
 truth ; if they sought a more intimate acquaintance 
 with the source of comfort, and taught and con- 
 strained their minds to dwell more on the infinite 
 perfections and suitableness of the work of Christ ; 
 and were looking less to mere feeling, there would 
 be less of mental gloom and apparent unhappiness. 
 There might indeed be a smaller measure of ex- 
 citement, but there would be a greater share of real 
 calm and consoling peace of mind. There would 
 be less dependence on the creature, but the power 
 and faithfulness and love of God would more fre- 
 quently be the objects of devout attention. Religion 
 would then be honoured by the removal of unseemly 
 gloom, as well as by the exhibition of a sober and 
 purifying joy. Cheerfulness would take the place 
 of sadness, and there would be holy, consistent, and 
 persevering activity instead of fitful and imprudent 
 zeal. 
 
 Let the inquirer be assured of one thing, that 
 
216 THE DIFFICULTIES ARISING FROM 
 
 while some Christians may, from the causes which 
 have been named, be sometimes melancholy, they 
 are exceptions to the general rule. The legitimate 
 results of believing are peace and joy. To the be- 
 lief of the truth may safely be attributed, all the 
 real enjoyment of life ; nay, conscience will some- 
 times tell the accusers of the brethren, that it would 
 be well for them were they in the Christian's place. 
 
 But if it were even true, that melancholy was 
 the necessary, the invariable consequence of atten- 
 tion to religion, the duty and importance of seeking 
 the knowledge of it, would remain the same. The 
 question is not, will it deprive me of present joy, 
 but what is the will of God ? Am I bound as a crea- 
 ture of Jehovah to submit to his authority ? If so, 
 whatever the consequences may be, I ought to obey. 
 If even sadness during life should be the result, the 
 sinner's obedience must be yielded. Taking this 
 ground then, there can be no excuse for neglecting 
 inquiry. We have, however, seen, that God has 
 interwoven the enjoyment of real happiness with 
 the possession of true religion, and that if in any 
 instance this should not appear to be the case, the 
 defect is in man, not in divine truth. 
 
 Besides, it should be remembered that the joy 
 of the Christian does not arise from outward objects, 
 but from sources unseen and unknown by " the 
 children of this world. 1 " Hence their incredulity, 
 and their unwillingness to allow that religion can 
 make the man happy who possesses it. They can- 
 not understand how this can be, for they are unable 
 to see in the Christian's joy, any thing in common 
 
 2 
 
THE IMPERFECTIONS OF REAL CHRISTIANS. 21J 
 
 with the boisterous or thoughtless mirth and joy 
 they have experienced themselves. They know 
 not the internal peace, the real comfort, and the sa- 
 cred delight, which are enjoyed by the believer, 
 and therefore they deny their existence ; and from 
 a few sad countenances of religious professors, pro- 
 nounce all Christians unhappy. 
 
 Again, Christians are sometimes charged with 
 yielding too much to their naticrdl tempers, with 
 giving way to passion. 
 
 This is a very great evil by whomsoever commit- 
 ed ; it is especially so on the part of a Christian. 
 Much injury has in this way been done to the cause 
 of religion. It does sometimes happen that when 
 persons of warm temperament are insulted or pro- 
 voked, by the words or deeds of their fellow-men, 
 the meekness and gentleness of Christ are too much 
 forgotten. The anger that is produced is some- 
 times sinful, because it is excited by inadequate 
 causes, or remains longer than is warranted by the 
 spirit of Christian forgiveness. The sun not only 
 goes down, but rises again upon their wrath. The 
 greatest danger, however, to which such hasty tem- 
 pers are exposed, is, the sudden ebullition of pas- 
 sion occasioned by some unexpected provocation. 
 The remains of human depravity are then fearfully 
 exhibited, and when witnessed by the men of the 
 world, or even by those who wish to think highly of 
 Christianity, it is fitted to lead them to form errone- 
 ous conclusions respecting it. 
 
 While excessive anger is sinful, it becomes espe- 
 cially so, when it continues till it assumes the name 
 
 L 
 
218 THE DIFFICULTIES ARISING FROM 
 
 and character of resentment, and is unworthy of the 
 Christian. Yet while such a state of mind cannot for a 
 moment be justified, it may be proper for the inquirer 
 to consider the following things. He beholds not the 
 grief of heart, which such a yielding to temptation 
 occasions to the real Christian. Could he see him 
 in his closet, bitterly lamenting his hastiness of tem- 
 per, deeply humbled before God on account of the 
 dishonour he had done to religion; imploring divine 
 forgiveness, and seeking divine aid to enable him 
 to resist the sin that so easily besets him ; he 
 might be convinced that religion had done much 
 for that individual, especially when such real re- 
 pentance does produce greater caution for the time 
 to come. Consider also, how utterly unbearable 
 the same individual would have been, had he not 
 possessed the knowledge of true religion. There 
 would not have existed at any time, the control of 
 Christian principle, of a religious profession, of jea- 
 lous watchfulness, and a sense of the divine pre- 
 sence. Even after the worst displays of wrath, 
 there wo aid have been no humiliation, no contri- 
 tion, no genuine repentance. The worst conse- 
 quences that such an individual would have feared, 
 would have been those that proceeded from men ; 
 and we know that all these are forgotten in the midst 
 of passion. Oh how many persons, with tempers 
 naturally irritable and passionate, have cause to re- 
 joice in the subduing and restraining influence of 
 the Gospel. 
 
 But let the inquirer also remember, that the 
 word of God unequivocally condemns the cherishing 
 
THE IMPERFECTIONS OF REAL CHRISTIANS. 219 
 
 or manifestation of evil passions, and that the admo- 
 nitions addressed to Christians to avoid such things 
 are numerous and impressive. What, for instance, 
 can be plainer than the following words ? " Where- 
 fore, my beloved brethren, let every man be swift to 
 hear, slow to speak, slow to wrath ; for the wrath 
 of man worketh not the righteousness of God.' 1 
 " But now ye also put off all these : anger, wrath, 
 malice, blasphemy, filthy communication out of 
 your mouth. 1 ' " Dearly beloved, avenge not your- 
 selves, but rather give place unto wrath : for it is 
 written, Vengeance is mine, I will repay, saith the 
 Lord." " Be ye angry, and sin not : let not the 
 sun go down upon your wrath. Let all bitterness, 
 and wrath, and anger, and clamour, and evil speak- 
 ing be put away from you, with all malice. And 
 be ye kind one to another, tender-hearted, forgiving 
 one another, even as God for Christ's sake hath for- 
 given you. 11 * 
 
 Again, Christians are sometimes charged with 
 being mean and griping in their worldly dealings ,■ 
 with a decided love to the world, and with too great 
 a tendency to take advantage of their fellow-crea- 
 tures. These are indeed heavy charges, m and, if 
 true, would go a great way to demolish the fairest 
 profession of Christianity. That there are some 
 who bear the Christian name, that act so, we cannot 
 deny. But they are men who have adopted it, 
 chiefly for the purpose of more cunningly and se- 
 curely gratifying their love of the world ; men who 
 
 * James i. 19. Col. iii. 8. Rom. xii. 19. Eph. iv. 26, 31, 32. 
 
220 THE DIFFICULTIES ARISING FROM 
 
 can grind the faces of the poor, and cheat the widow 
 and the orphan, under the cloak of a sanctimonious 
 profession. These are individuals whose selfishness 
 is proof against every thing but an open exposure of 
 their nefarious practices ; nay, who, if in danger of 
 being exposed to the reprobation of men, will try to 
 avert the storm, by greater apparent zeal for the 
 cause of Christ. 
 
 These persons are the vilest of the vile ; they are 
 hypocrites ; and it does seem a duty, when such 
 are discovered, to let them be known in their true 
 characters, that religion may not be dishonoured. 
 
 True Christians cannot, dare not act unjustly. 
 They forfeit every claim to Christian character, if 
 they take a mean or dishonest advantage of their 
 neighbour in the smallest matter. They know 
 that the want of principle which would lead them 
 to cheat any one in a farthing, would incline them 
 to show dishonesty in greater matters, if they could 
 do it with impunity. They are persuaded, that in 
 God's sight such deeds are as wicked as open profli- 
 gacy, and as such are condemned in his word. 
 
 That there is in some Christians too great a love 
 to the things of this world may be true, and this 
 may certainly lead them too near the confines of 
 meanness and closeness in their dealings with their 
 fellow-men. It is, indeed, lamentable, to see or 
 hear of such instances, but they should be to us ad- 
 ditional proofs of the truth of Scripture, which con-^ 
 demns all such conduct. " Love not the world, nei- 
 ther the things that are in the world. If any man 
 love the world, the love of the Father is not in him." 
 
THE IMPERFECTIONS OF REAL CHRISTIANS. 221 
 
 '* Take heed and beware of covetousness : for a 
 man's life consisteth not in the abundance of the 
 things which he possessedi." " They that will be 
 rich, fall into temptation and a snare, and into 
 many foolish and hurtful lusts, which drown men in 
 destruction and perdition. For the love of money 
 is the root of all evil ; which, while some coveted af- 
 ter, they have erred from the faith, and pierced 
 themselves through with many sorrows. But thou, 
 O man of God, flee these things ; and follow after 
 righteousness, godliness, faith, love, patience, meek- 
 ness.'"* 
 
 At the same time, it should be stated, that the 
 charges referred to are frequently brought against 
 Christians without sufficient ground. It is enough 
 for some enemies of Christianity to observe the 
 economical and prudent conduct of a Christian— to 
 see him avoiding every thing like speculation in hie 
 business, and extravagance in his domestic expen- 
 diture — to charge him with meanness and shabbi- 
 aaess, and the love of the world. And yet all the 
 time, the Christian is acting up to the spirit of his 
 profession, avoiding the appearance of injustice as 
 well as its reality ; he is -seeking to clear his way 
 with the world, " to provide things honest in the 
 sight of all men," — " to owe no man any thing,"— - 
 u and that he may have to give to him that need- 
 eth." In attending to these duties, he is perhaps 
 taking care that he is not imposed on by the very 
 
 * 1 John ii. 15. Luke xii. 15. 1 Tim. vi. 9—11 
 
222 THE DIFFICULTIES ARISING FROM 
 
 persons who are loudest in their cries against his 
 cunning or meanness. 
 
 There ought to be the most sufficient evidence 
 to prove the guilt of the parties, before the sweep- 
 ing charges too often brought against them are be- 
 lieved. Justice requires this, and the individual 
 who refuses to admit this claim, is totally unfit to 
 judge of Christian principle or Christian practice ; 
 he is indeed the last person in the world who should 
 accuse any one of wanting integrity. It is injuri- 
 ous to our own minds rashly to take up harsh opi- 
 nions respecting our fellow men ; and especially 
 will it injure learners in religious matters, when 
 this is done against true Christians. 
 
 Christians are also charged ivith showing impru- 
 dent zeal, with manifesting an air of supercilious- 
 ness, and with spiritual pride. Others again are 
 charged with a deficiency of zeal, both as it regards 
 the cause of religion in general, and the case of the 
 serious inquirer in particular. Such imperfections 
 may exist among Christians. There may be zeal 
 without knowledge, but this is condemned by the 
 word of God. There may be an appearance of 
 pride, and there may be spiritual pride in the heart, 
 but these are also opposed to the word of God. It 
 may be stated, however, that while Christianity 
 teaches humility in every case where it is truly be- 
 lieved, it does not destroy the distinctions of rank 
 which must ever exist in a well regulated state of 
 society. While all Christians are brethren in 
 Christ Jesus, bought with the same blood, and 
 sanctified by the same Spirit, yet it would be too 
 
THE IMPERFECTIONS OF REAL CHRISTIANS. 223 
 
 much to expect that a person of rank should be- 
 come familiar with or make companions of those 
 whom providence had placed far beneath him in 
 station. It is indeed the duty of the highest, on 
 proper occasions, to condescend to men of low de- 
 gree, and to show the spirit of kindness and Christ- 
 ian liberality, to esteem them and love them for 
 the truth's sake ; but they should not be accused 
 of pride, when they do not permit that familiarity, 
 which pride on the part of their accusers may in- 
 duce them to expect. 
 
 The charge, however, which is sometimes brought 
 against Christians, of not showing proper attention 
 to the young or to the inquiring, is in some 
 cases too true. It is a grievous imperfection — it is 
 a great evil, when Christians are indifferent about 
 the religious instruction and salvation of those 
 around them. The spirit and conduct of their Di- 
 vine Master should be more manifested in going 
 about doing good, in watching the first dawnings of 
 religious interest and attention ; in assisting young 
 Christians in their inquiries, in warning them against 
 error, and in guiding them into the way of truth 
 The inquirer, anxious for instruction, has reason to 
 complain when aged or experienced Christians alto- 
 gether overlook his case ; or while exerting them- 
 selves in the more public religious institutions of 
 the day, seem lukewarm about the more humble, 
 but equally important duty of encouraging and as- 
 sisting those who are " asking the way to Zion with 
 their faces thitherward." There are indeed many 
 who act this Christian and this friendly part ; and 
 
224 THE DIFFICULTIES ARISING FROM 
 
 if all true Christians were to consider the intimate 
 connection between this duty and the real prospe- 
 rity of the church of Christ, fewer complaints of 
 this kind could justly be brought against them. 
 
 At the same time it should be acknowledged, 
 that the inquirer may have been expecting too much 
 from Christians around him. They cannot read 
 his thoughts, they may not know his desires, they 
 are unable to sympathize with the fears and anxie- 
 ties of the awakened mind, when the state of that 
 mind is unknown to them. They should in some 
 way or other be informed of his desire for Christian 
 advice, and it should be made apparent to them 
 that such would be welcome. Let these means be 
 employed before the Christian is blamed for inatten- 
 tion to the moral wants of the awakened spirit. 
 
 Having thus presented to the inquirer some of 
 the defects of Christians, and advised him to exa- 
 mine carefully the sweeping charges brought against 
 them, to discriminate and to decide justly respect- 
 ing religion, it now seems necessary to point out to 
 Christians themselves the duty of guarding against 
 those evils which are apt to prove a stumbling block 
 to the weak. 
 
 Christians are, indeed, called upon, by every con- 
 sideration connected with the honour of religion, 
 and with their own true happiness, to aim at perfec- 
 tion. Sensible of their numerous shortcomings, 
 they are to be humbled before God ; and con- 
 vinced of their own insufficiency, they are to seek 
 divine aid in doing the will of their Father in 
 heaven, They are to remember their high calling. 
 
THE IMPERFECTIONS OF REAL CHRISTIANS. 225 
 
 their infinite obligations, and, consequently, their 
 immense responsibility. If those who possess abun- 
 dance of this world's goods will have a large account 
 to give at last, how much more the individual who 
 possesses the true riches ; who has obtained the 
 highest knowledge, in a spiritual perception of the 
 law and character of God. The claims of Jehovah 
 on all his intelligent creatures are numerous, but 
 especially is this the case with those who are new 
 creatures in Christ Jesus. The path of obedience 
 is not only known, but their hearts have been in- 
 clined by a divine power to walk in it. The de- 
 liverance they have obtained, is not only a deliver- 
 ance from punishment, but also from the love 
 of sin. The hopes they have been taught to cherish, 
 not only refer to the pure enjoyments of the eternal 
 world, but are intended to be influential in pro- 
 ducing purity in the present state of existence. 
 
 Hence we can easily see the force and propriety 
 of the numerous admonitions of Scripture, address- 
 ed to Christians to seek after purity of heart, to 
 cherish the spirit of love, " to watch unto prayer,"" 
 " to rejoice always," to be just and of good report, 
 and to restrain the passions, and to crucify the flesh 
 with the affections and lusts. The names and 
 epithets given to Christians, plainly intimate what 
 they are expected to be, and to do. They are call- 
 ed, " the lights of the world," " the salt of the 
 earth," trees of righteousness, the excellent of the 
 earth, u the servants and children of God," and " the 
 heirs of glory." 
 
 Oh ! how important is it that the Christian should 
 
226 THE DIFFICULTIES ARISING FROM 
 
 live up to his privileges, obligations, and prospects; 
 that he give no occasion to the enemy to blas- 
 pheme ; nor act in such a way as to be a cause of 
 stumbling to the serious inquirer. His own peace 
 and comfort, the well being of his fellow-creatures, 
 and the divine glory are all connected with a due 
 discharge of his many and weighty duties. The 
 Christian will, indeed, be conscious of many imper- 
 fections in the sight of men, but especially in the 
 sight of God. While this ought to humble him in 
 the dust, it should at the same time convince him 
 more and more of the infinite value of the Saviour's 
 blood. Against every sin, it is the Christian's duty 
 and privilege to struggle ; and it will at last be his 
 happiness to come off more than conqueror, through 
 Him that loved him. 
 
 In closing this chapter, a word is necessary to the 
 inquirer. From the remarks already made, he may 
 have seen that the object is not so much to deny 
 the charges of imperfection brought against true 
 Christians, as to caution him against receiving too 
 hastily the judgment of the world. But when, up- 
 on investigation, he finds some of them true, he is 
 to ascertain as far as he can, the reason of such in- 
 consistencies. Not indeed for the purpose of ex- 
 cusing them, or of thinking lightly of them, but 
 that religion may not be blamed unjustly. A wish 
 has also been expressed, that the inquirer should 
 not be discouraged by all the imperfections of profess- 
 ing Christians ; that he should view such as the re- 
 mains of that sin, which has so awfully corrupted the 
 soul, and thrown around the fairest and the loveliest 
 
THE IMPERFECTIONS OF REAL CHRISTIANS. 227 
 
 scenes the mantle of gloom and woe. It is, that he 
 might be convinced, that if the remains of sin can 
 still produce so much evil, in those who have been 
 delivered from its habitual love and power ; nay, 
 who hate it as their greatest enemy ; the effects 
 must be fearful indeed, in the cases of those who 
 live and die under its influence. 
 
 He should, in short, seek to learn the most va- 
 luable lessons, from what may be at first a stumbling 
 block. The imperfections of others should serve as 
 beacons to him, especially when he knows that they 
 are the result of sin. Let him also be reminded 
 of the propriety and justice of looking at the ex- 
 cellencies of Christians, as well as at their defects. 
 Let him mark with the eye of kindness their zeal, 
 their self denial, and their habitual regard for the 
 divine authority. A desire to imitate these will in- 
 dicate a state of mind, which every inquirer should 
 seek to possess, and without which no progress can 
 be made in divine knowledge. 
 
 We feel anxious in bringing the subject to a 
 close, to urge upon the inquirer the necessity of be- 
 ing personally interested in the salvation of Christ. 
 Let him beware of the madness of stopping short in 
 his pursuit after knowledge, in consequence of hearing 
 of, or even meeting with instances of hypocrisy, and 
 of inconsistency among professing Christians. He 
 has his own salvation to secure, so that if all around 
 him were not only imperfect, but altogether wicked, 
 there would exist a still greater necessity for his 
 immediate flight to the city of refuge. There alone 
 can he be secure from the effects of an evil example, 
 
228 THE DIFFICULTIES ARISING, &C. 
 
 and there alone can he escape from the wrath of an 
 offended God. To him it should convey- the high- 
 est joy to know, that the way is yet open, and that 
 through faith in Jesus Christ, he can obtain those 
 blessings which are able to make him happy, and 
 without which no outward circumstances can ever 
 produce real and lasting joy. 
 
229 
 
 CONCLUSION. 
 
 The reader who has perused the preceding pages, 
 must have discovered that the leading object of the 
 writer has been to show, that none of the difficul- 
 ties particularly noticed in this work as arising from 
 the state of society and of the Christian church, 
 can form any argument against true religion, or 
 furnish any excuse for neglecting inquiry respecting 
 the affairs of the soul. 
 
 But formidable as these obstacles may be, they 
 are not, even when united, so great as the difficul- 
 ties to be found in every human heart. It is be- 
 cause there is so much opposition to God and to 
 spiritual things in the soul of man naturally, that 
 the circumstances of life present so much discour- 
 agement. Had the pride of the heart been hum- 
 bled, had its enmity been slain, had the love of sin 
 been subdued, and the infinite importance of eternal 
 things fully perceived, advice would have been less 
 required, and entreaty to persevere in the pursuit 
 of truth would have been altogether unnecessary. 
 
 While the heart remains unchanged, we cannot 
 wonder at outward difficulties discouraging the in- 
 quirer. There are other cases, however, which ex- 
 hibit the evils of the human heart more strongly, 
 and strikingly prove the truth of the Scripture de- 
 claration : " The carnal mind is enmity against 
 
230 CONCLUSION. 
 
 God ; for it is not subject to the law of God, neither 
 indeed can be."* Thus, even when the convinced 
 sinner is placed in the most favourable circumstan- 
 ces for receiving religious instruction, and hardly 
 exposed to one of the difficulties referred to, in the 
 preceding pages ; though surrounded by friends, 
 who have for years directed his mind to religion ; 
 though encouraged by their approbation, and as- 
 sisted in judging of true religion, by their holy and 
 consistent example, yet it will be found, that his 
 heart is powerfully opposed to religious truth. The 
 pride of his heart, will rise against the humbling 
 doctrines of the Gospel ; his self-righteous spirit 
 will be opposed to the righteousness of God; his 
 natural unwillingness to submit to the divine au- 
 thority, will be shown in refusing to obey the self- 
 denying precepts of God's word, and the doubts and 
 fears of his mind, will form an excuse for not be- 
 lieving with all his heart, the record which God has 
 given concerning Christ. In addition to all this, 
 every effort will be made by Satan, working on the 
 unbelief of the heart, to prevent attention to the 
 concerns of the soul. His aim is, to discourage 
 from inquiry altogether, by producing disappoint- 
 ment and disgust ; or to lull the conscience into 
 a soft and dangerous security, by the suggestion 
 that enough has been already done. 
 
 If then it be true that in circumstances outward- 
 ly favourable for religious inquiry, such difficulties 
 are to be surmounted, we may fairly conclude that, 
 when in addition to these, the world, friends, and 
 
 * Rom. viii. 7. 
 
CONCLUSION. 231 
 
 enemies, present obstacles ; the inquirer needs much 
 assistance. Indeed every view that we can take of 
 the present subject forces upon the mind a convic- 
 tion of the necessity of divine help. Let this be 
 instantly sought, for, in the possession of this, all 
 difficulties can be overcome. 
 
 But it may be, that the reader is not greatly in- 
 terested in these matters. Let him be earnestly and 
 affectionately entreated to examine and consider the 
 statements of the Bible respecting his real situation. 
 Let him also consider what God has done for sinners, 
 in giving his Son to die for them ; and in promising 
 his Holy Spirit, to make his own gift accepted, and 
 efficacious. Let him seriously reflect on the danger 
 of a continued love of the world and of sin ; the 
 utter hopelessness of escape, if he will not believe in 
 Christ, and the awful aggravation of his guilt, in 
 hearing of salvation and yet rejecting it. 
 
 Surely the pardon of sin is worth seeking ; peace 
 of conscience is worth possessing ; the favour of 
 God is of some value, and the soul would surely be 
 happier saved than lost. And yet what is the man 
 saying, who continues unwilling to attend to these 
 things, or who allows the difficulties of life to pre- 
 vent him from going forward in the pursuit of truth. 
 He is practically declaring that forgiveness is not 
 worth seeking ; that peace of conscience is of trifling 
 importance ; that the divine favour is of no value ; 
 and that the soul may as well be lost as saved. 
 Let not this be the language of your conduct. Let 
 a serious and heartfelt concern about your soul take 
 possession of your mind, and never rest satisfied till 
 
232 CONCLUSION. 
 
 you have found salvation in the Gospel of Christ. 
 He has said, " I am the way, and the truth, and 
 the life, no man cometh unto the Father but by 
 me. 11 " Search the Scriptures, for in them ye think 
 ye have eternal life, and they are they which tes- 
 tify of me. 11 " Take my yoke upon you and learn 
 of me ; for I am meek and lowly in heart, and ye 
 shall find rest unto your souls." May this divine 
 rest be the inheritance of the reader and the 
 author. 
 
 FINIS. 
 
 
 EDINBURGH : PRINTED BY A. BALFOUR AND CO. 
 MERCJHANT COURT, 
 

DATE DUE 
 
 
 W0 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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 GAYLORD 
 
 
 
 PRINTED IN U..S.A.