LIBRA RY OF PRfNCEP 2 T THEOLOGICAL SEMINARY lARYl BR 120 .W54 1830 Wilberforce , William, 1759- 1833. A practical view of the prevailing religious systeir PRACTICAL VIEW £T THE PREVAILING RELIGIOUS SYSTEM PROFESSED CHRISTIANS, IN THE HIGHER AND MIDDLE CLASSES IN THIS COUNTRY, CONTRASTED WITH REAL CHRISTIANITY. By WILLIAM W1LBERFORCE, Esq. Search the Scripture How charming is Not harsh and crabb But musical as is Ap And a perpetual feas Where no crude surf THE E1JI JJBKARY 0F«NCET0N DIVIN d, as dn llo's lute of necti r it reigns "FH1LUSUPMT ! - Fools suppose, •d sweets;' 1 3 POO? ' Milton £U£0bQGi6AL SEMINARS 3Lontion: T. CADELL, IN THE STRAND. 1830. James & Luke G. Hansard & Sons, near Lincoln's-Inn Fields, London. CONTENTS, Introduction. — Author's Apology, Design of the Work - - - - '"" r '" - - pagel Chap. I. page 5. Inadequate Conceptions of the Importance of Christianity, The popular notions concerning the importance of Chris- tianity extremely inadequate - - - 5 to 9 Religious ignorance criminal - - - 9 Unreasonable to expect to become proficients in Christi- anity without inquiry and pains - - -; 10 Scripture representations of the importance of Christianity ibid. The maxim, that it is of no importance what a man be- lieves, exposed - - - - 13 Also the maxim, that sincerity is all in all - ibid. True sincerity, what included in it - - - 15 Concluding reflections - - - - - 16 Chap. IT. p. 16. Corruption of Human Nature. Sect. I Inadequate Conceptions of the Corruption of Human Nature - - - - - - 16 Popular Notions concerning human corruption - 17 The different lessons on this subject which Christianity teaches, proved by the contrast between what we might expect from man, and what we find him in practice, 1 7-25 First, in the most polished nations of antiquity - 18 Next, in the inhabitants of the New World on its first discovery ,------20 A 2 Next, IV CONTENTS. Next, in the general state of the Christian world, page 25 Lastly, even among true Christians 24 The argument summed up and enforced - - 25 The Scripture representation of human corruption 27 Sect. II. — Evil Spirit Natural State of Man - 27 Existence and agency of the Evil Spirit, though plainly taught in Scripture, generally exploded - - 28 Nothing unreasonable in this doctrine - - ibidi Scripture representations of the Supreme Being calculated to inspire awe ------ 29 The same awful impressions excited by the divine threa- tenings and punishments recorded in Scripture, and by the moral order of the world 30 Christianity breaks in 32 Practical importance and uses of the doctrine of human corruption ------- ibid. Practical advice in relation to this subject - - 33 Sect. III.— Corruption of Human Nature. — Objection, 34 The objection, that, our corruption and weakness being natural to us, will be excused or allowed for, stated and considered -------34 The objection how best treated 35 Fallacy of this objection proved by Scripture - 36 Danger of admitting the above objection - - ibid. Humility becomes man ----- 38 Folly of busying ourselves with what is above our compre- hension, and neglecting what is plain and practical 39 Chap. III. p. 40. Chief Defects of the Religious System of the Bulk of professed Christians, in what regards our Lord Jesus Christ, and the Holy Spirit — with a Dis- sertation concerning the Use of the Passions in Religion. Sect. I. — Inadequate Conceptions concerning our Saviour and the Holy Spirit ----- 40 Leading doctrines concerning Christ and the Holy Spirit, as stated in Scripture ----- ibid. Inadequate CONTENTS, V Inadequate conceptions in the above respects charged on the bulk of professed Christians, and enforced - 42-44 Great ingratitude hereby evinced - - - 45 Inadequate notions concerning the Holy Spirit - 46 Language of one who objects against the religious affections towards our Saviour - ibid. And against the Holy Spirit's operations - - 47 Reply to the above; unreasonableness of arguing from the abuse of a thing against its use - - 48 Religious vulgarity, not to be too much disgusted by it, 50 Sect. II. — On the Admission of the Passions into Re- ligion .__---- 52 The opinion that the affections misplaced in religion, discussed and refuted ----- 52-62 By reason of the thing ----- 5 2 By the nature of man ----- 53 By the authority of the Scriptures and of Scripture cha- racters ------- 54 True test and measure of the religious affections - 56-58 Heligious affections, different according to natural temper, &c. ; - " . 58 The affections not merely allowable in Religion but highly necessary, proved by analogy ".'.'." " 59"^ 2 Christ the just object of our warm affections - ^ 62 The objection, that we are not susceptible of affections towards an invisible Being, discussed - - 64 Close contact between subject and object, necessary to produce affection ^ And sufficient to produce affection without sight, 66-68 This explains why public misfortunes affect us less than private or personal - - - - - 68 Means of strenthening our affection towards any ob- ject - - - ibid. Special grounds for the affections towards our Saviour, 69 Divine help promised for producing religious affections, 70 Unreasonable conduct of objectors in this instance, ^ 71 Appeal to facts, in proof of the reality of the religious affections The martyrs of our own church, and the Apostles 7 2 A3 VI CONTENTS. Sect. III. — Inadequate Conceptions concerning the Holy Spirit's Operations - - - - - 73 Scripture doctrine concerning the Holy Spirit's operations 73-74 Sect. IV. — Mistaken Conceptions entertained by Nominal Christians of the terms of acceptance with God - 75 Inference afforded by the inadequate conceptions already noted, that mistaken conceptions commonly entertained of the means of a sinner's acceptance with God 75-76 Different degrees of error - - - - 76 Nature and proofs of this error 77 Their fundamental misconception of the scheme and es- sential principle of the Gospel 78 Practical consequences and confirmation of the above mis- conception - 79-8i Condemnation of thosewho abuse the doctrine of grace, 81 Believing in Christ, what really implied in it - 82 Answer 10 objection, that we insist on metaphysical niceties ------- ibid. The atonement and grace of Christ further pressed, as the subjects of our habitual regard - - - 83-86 Advantage justly taken by the Socinian, of the above defects -------84 Practical application and address - - 86-89 Chap. IV. p. 89. On the prevailing inadequate Conceptions concern- ing the Nature and the Strictness of Practical Christianity. Sect. I. p. 89. Inadequate conceptions of the practical strictness required by Christianity, generally prevalent - - 89-91 Strong presumption against their notions - - 91-93 Practical strictness of Christianity, as stated in Scrip- ture - - - - - - - ^ - 93-94 Essential practice characteristic of true Christians, 94 Excellence of this principle - - - - 95 The CONTENTS. Vii The principle further opened, and shown to include the love of God - - - - - 95-97 The above principle of general application proved by the general terms of Scripture precepts - - ibid. Because resulting from relations common to all Christians, 98 Proof from the strong practical precepts of Scripture, 99 From God's requiring the heart - - - 100 From the glory of God being prescribed to us as our great object, and from the criminality of idolatry - 101 Extreme importance of the above considerations, 102 Sect. II. p. 103. Notions of practical Christianity generally prevalent, 102 They allow to religion only a partial jurisdiction 104 Mischievous consequences of the above error - 105 The preceding statement confirmed by an appeal to various classes of nominal Christians, particularly of the higher order 106-7 To the idle and dissipated - - - 107-8 To the votaries of sensual pleasure - 108-9 To the votaries of pomp and parade - - 109 To the votaries of wealth and ambition - - no To other classes 111-112 Conclusion from the preceding review, and general fault in principle of all the above classes, that of transferring the heart from God to some other master 112-14 Effects of the fundamental error above mentioned, on our judgments and practice in the case of others - 114 Farther effects; religion degraded into a set of statutes, and quibbled away accordingly - - - 116-18 Another effect — Religion placed in external actions, rather than habits of mind - - - - 1 1 8 Yet the internal principle all in all - - 119-20 As an evil resulting from the last-mentioned error, Chris- tian dispositions are not cultivated - - 120 Instances of the preceding position; the generality forget that the Christian's life is a life of faith, and the true Christian's character in this respect - 121-22 Another distinction between nominal and real Christians, 1 grounded on their different tastes and relish for reli- gious subjects 122-24 A 4 Proof VI11 CONTENTS* Proof drawn from the different manner of their employing their Sunday, and hints on that head - - 124-27 Other internal defects ; particularly in meekness and humility - - - - - - -128 Sect. III. — On the Desire of human Estimation and Ap- plause — The generally prevailing Opinions contrasted with those of the true Christian - - - 128 Universality of the desire of human estimation - 129 Common eulogium of this passion, both as to its nature and effects 130-32 The above vindication questioned, even by the Pagan moralists 133 Essentially defective and vicious nature of this passion, stated and explained in Scripture - - 133-4 The world's commendations naturally misplaced, 135 Yet Christians taught in Scripture to cultivate with mode- ration the good opinion of the world, as an instrument of usefulness 135-37 But points out a higher object of our ambition - 137 The inordinate love of human estimation generally pre- valent, and the natural result - 138-9 Proofs from various considerations ; from the House of Commons - - - - - - - 139 From duelling - - - - - - 140 Duelling, wherein its essential guilt consists - ibid. A peculiarity in respect of this vice - - 141 Commonly supposed value of the inordinate love of human estimation, questioned and disproved - - 142-3 Reasonings of Christian moralists on this head often bear few traces of Christian morality - - 1 43 Conduct of the true Christian, in what regards the love of human estimation 144-49 The most effectual method of moderating this love 150 The true Christian guards against it on small no less than on great occasions ; in religion, no less than else- where - - - - - - - 115 Parting counsel to those who wish to bring this passion under due regulation; particularly to cultivate love and humility - - - - - - 153 CONTENTS. IX Sect. IV. — The generally prevailing Error of substituting amiable Tempers and useful Lives in the place of Religion, stated and confuted ; with Hints to real Christians, 1 57 Amiable tempers and useful lives, their merit commonly exaggerated - - - - ■ lD1 ^* Stated to be the sum of religion, in substance, if not in name ,' " imt '' The distinction between morality and religion fatal, 158 The worth of amiable tempers, as estimated by the stand- ard of unassisted reason, commonly overrated, 159 Many false pretenders to them - ibid. Essentially defective nature of amiable tempers when not grounded in religion - • -• - , - ' - ibid. Their precarious and short duration - - - 160 Worth of useful lives, when estimated by the standard of unassisted reason, overrated - - -162 The particular good of them more than countervailed by the general evil - - - - - -103 Worth of amiable tempers and useful lives, when not grounded in religion, proved to be greatly overrated* if estimated on Christian principles - - ibid. Their nature essentially corrupt - - -165 The true Christian really the most amiable and useful character - - - - - - -107 Admonitions to true Christians in the above respects, 168 To the naturally sweet-tempered and active - 169 To the naturally rough and austere - " . " 1 7° Amiable tempers and useful lives, their just praise, 173 Apt to be deceived by them in our own case - 174 Danger to true Christians from mixing too much in worldly business - - 1D1 d. Advice to those who suspect this to be their case, 175 Exquisite sensibility, its flimsy texture; school of Rous- seau and Sterne - - - - - -1 79 Sterne reprobated for indecency - - - 1 80 Sect. V Seme other grand Defects in the practical Sys- tem of the Bulk of Nominal Christians - - 181 Inadequate conceptions generally prevalent of the guilt and evil of sin - ^id- Proofs from our common language - - - 1 °3 Different standard in the word of God - - 184 Inadequate X CONTENTS. Inadequate fear of God generally prevalent - 1 84 Sin, its baneful nature 185 The future punishments of the wicked represented in Scripture as resulting from established relations, ibid. State of the world at the time of the Deluge - 187 Inadequate sense of the difficulty of getting to heaven, ibid. And of the necessity of acquiring a peculiar character, in order to fit us for it - - - - - 188 True Christian's efforts in this great work - 190 The Christian's life, represented under the character of a journey through a strange country - - ibid. The bulk of nominal Christians defective in the love of God 19 2 Practical excellence of this quality - - 193 The Stage tried by this test - - - 193"9 6 Our referring the Stage to this test justified by political analogy ------- 196 Bulk of nominal Christians defective in love of their fellow- creatures - - *97 True marks of love of our neighbour - - 198-200 The Stage tried by reference to this test - - 201-2 Sect. VI.— Grand Defect — Neglect of the peculiar Doc- trines of Christianity ----- 202 Grand defect in the practical system of nominal Christians, their neglect of the peculiar doctrines of Christianity ; and practical evils resulting therefrom, in the case of persons desirous of repentance and reformation, 202-5 Advice of modern religionists to persons of this descrip- tion 205 Advice given to them by the Holy Scriptures, and by the Church of England - - - - - 206 Extreme importance of this point ; nature of true holiness, and Christian method of obtaining it - -206-8 Practical use made by the true Christian of the peculiar doctrines of Christianity - 208 The same use of them made in the Scriptures - ^ 209 Use of the peculiar doctrines of Christianity in enforcing its importance 210 In enforcing an unconditional surrender of ourselves to God - - - ibid. In enforcing the guilt of sin, and the dread of its punish- ment - 210-11 In CONTENTS. XI In promoting the love of God - - - 211-12 In promoting the love of our fellow-creatures - 213 In promoting humility and meekness - - 214 In promoting a spirit of moderation in earthly pursuits, and cheerfulness in suffering - 215-17 In promoting courage, confidence in danger, and heavenly- mindedness - - - - - - 217-19 Grand distinction between nominal and real Christians, the place practically assigned by them to the peculiar doctrines of Christianity - 219-20 Chap. V. p. 220. On the Excellence of Christianity in certain im- portant Particulars. Argument which results thence in Proof of its Divine Origin. Consistency between the leading doctrines, and practical precepts of Christianity - - - 221 Between the leading doctrines of Christianity among each other ------- ibid. Between the practical precepts of Christianity among each other 222-25 Higher value set by Christianity on moral, than on intellectual attainments - 225-28 Intrinsic excellence of the practical precepts of Christi- anity -------- 228 Strong evidence of the truth of Christianity, afforded by the number and variety of the kinds of evidence by which its divine origin is proved - 228-29 Chap. VI. p. 230. Brief Inquiry into the present State of Christianity in this Country , with some of the Causes which have led to its critical Circumstances. Its im- portance to us as a political Community, and practical Hints for which the foregoing Conside- rations give occasion. Tendency of religion, and especially of Christianity, to promote the well-being of political communities, 230 A general standard or tone of moral practice in every community ------- 231-2 Christianity Xii CONTENTS. Christianity has raised this general standard or tone 232 Effects on religion, of adversity and prosperity respec- tively 233 Natural presumption concerning the present state of religion among us, afforded by the preceding con- sideration 2 34-5 Causes from which the peculiarities of Christianity slide into disuse 236 Still farther decline to be expected - - 237 The above presumptive statements justified by facts, 237-39 One cause assigned which has principally operated in reducing Christianity among us to a mere system of ethics 239 Christianity, such as it fs, stated in the present work, the religion of the pillars of our church - - ibid. Its corruption accelerated by the civil commotions of the last century 240-1 The peculiar doctrines of Christianity, at length almost left out of the system ; this position confirmed by an appeal to our best novels - 242-3 The literati of our days sceptically disposed - 243-4 Consequences to be expected - - - • - 244 The objection, that the author's system so strict, that if it were to prevail the world could not go on, stated and refuted - 245-48 Happy effects to us as a political community, from the prevalence of vital Christianity - 248-9 The position, that Christianity is hostile to patriotism, opposed - - 249 Superior nature and extent of true Christian benevolence, 250-1 Christianity peculiarly adapted to promote the well- being of political communities, from its hostility to self- ishness - - - - - - - 251-2 Political expedients for preventing the mischievous effects of selfishness on civil communities, and superior efficacy of Christianity in this respect - - 252-56 Means by which Christianity produces the above effect, ibid. Vital Christianity can alone produce them - - 256 In the present circumstances of this country, we must either have vital Christianity, or we shall have none at all ------- 256-7 Appeal CONTENTS. Xl'il Appeal to experience, in confirmation of the above posi- tion - - 258 Political good effects from the revival of vital Christianity among us, and bad ones from its further decline, 258-60 A state of great civilization, no security against great moral corruption - - 260-1 Practical hints for the conduct of men in power, suggested by the above statements - 262 No time for half measures — A decided line of conduct called for 262-3 Duty enforced on us of checking open profaneness, and, above all, of giving religious instruction to the rising generation ------- 263 Evangelical Christianity alone likely to produce any real amendment - - - - - - -264 The above remark pressed on the bishops, the clergy and our universities ------ 264-5 Apology for having treated of religion so much with a view to its political effects - 265-6 Chap. VII. p. 266. Practical Hints to various Descriptions of Persons. The common sort of Christianity does not deserve the name - - 266-7 Some considerations preparatory to self-examination ■ one of them peculiarly awful - 267-8 Causes of self-deception suggested - - - 269 One cause of self-deception, the mistaking our merely outgrowing or changing our vices, for forsaking all sin ; appeal to life - 269-72 Charge of being uncharitable repelled, and what really charity and uncharitableness - - - -272-3 Women naturally more disposed to religion than men ; domestic advantages therefrom - - 2 73-75 Innocent young people, the term how much abused, 275-6 The reformation held sufficient by the world, how much it falls short of true Christian regeneration - 276-78 Practical hints to such as having hitherto been careless and irreligious, wish to become true Christians, 278-80 Excellent XIV CONTENTS. Excellent nature and practical benefits of humility, 281-2 Love enforced - - - - - -282-3 Base and mercenary nature of the religion of the bulk of nominal Christians, and opposite character of true Christianity - 283-85 The charge repelled, that we render Christianity a gloomy service - - - - - 285 Multiplied sources of pleasure to true Christians, 286-88 Superior situation of true Christians over men of the world in point of comfort, especially in our days - 289-90 Sect. II. — Advice to some who profess their full Assent to the fundamental Doctrines of the Gospel - - 290 A loose way of holding the true doctrines of Christianity, too generally prevalent in our relaxed days - 290-92 Its danger and mischievous effects - 292-93 Watchfulness and diligence enforced ; and the study of the lives of eminent Christians recommended, 293-94 Sect. III. — Brief Observations addressed to Sceptics and Unitarians 294 Presumption in favour of the truth of Christianity, from the greatest and wisest men having embraced it, 294-5 Infidelity gradually growing on young men as they advance in years - 295 The above natural history of scepticism confirmed by ex- perience, and by the written lives of sceptics - 297 Infidelity, a disease of the heart rather than of the under- standing ; 297-99 Unitarianism often resorted to, from a wish to escape from the strictness of Christianity - 299 Deists and Unitarians have possessed a great advantage in contending with the orthodox Christian, from being the assailants ; practical hint which this suggests, 300-1 Half-unbelievers ; their system peculiarly irrational and criminal - - - - - 301-2 Increasing evidence of the truth of Christianity - 302-3 Unbelievers must stand the issue - 303 CONTENTS. XV Sect. IV.— -Advice suggested by the state of the times to true Christians - - - - - p. g j. Real Christians peculiarly bound to exert themselves in the present times - 304-6 Bound in particular to be earnest in prayer for their country - - 306 Avowal of the Author, That to the decline of Religion, he chiefly ascribes our National misfortunes, and that his best hopes are grounded on the persuasion, that we have among us many real Christians - 307 Motives which have powerfully prompted the Author to the prosecution of the present Work - - 308 INTRODUCTION. IT has been, for several years, the earnest wish of the writer of the following pages, to address his countrymen on the important subject of Religion; but the various duties of his public station, and a constitution incapable of much labour, have ob- structed the execution of his purpose. Long has he been looking forward to some vacant season, in which he might devote his whole time and attention to this interesting service, free from the interruption of all other concerns ; and he has the rather wished for this opportunity of undistracted reflection, from a desire that what he might send into the world might thus be rendered less undeserving of the public eye. Meanwhile life is wearing away, and he daily be- comes more and more convinced, that he might wait in vain for this season of complete vacancy. He must be content, therefore, to improve such occa- sional intervals of leisure as may occur to him in the course of an active and busy life, and to throw him- self on the Reader's indulgence for the pardon of such imperfections, as the opportunity of undiverted attention and maturer reflection might have enabled him to discover and correct. But the plea here suggested is by no means in- tended as an excuse for the opinions which he shall b express, ii INTRODUCTION. express, if they be found mistaken. Here, if he be in an error, he freely acknowledges it to be a deli- berate error. He would indeed account himself unpardonable were he to obtrude upon the Public, his first crude thoughts on a subject of such vast importance; and he can truly declare, that what he shall offer is the result of close observation, serious inquiry, much reading, and long and repeated con- sideration. It is not improbable that he may be accused of deviating from his proper line, and of impertinently interfering in the concerns of a profession, to which he does not belong. If it were necessary, however, to defend himself against this charge, he might shelter himself under the authority of many most respect- able examples. But to such an accusation surely it may be sufficient to reply, that it is the duty of every man to promote the happiness of his fellow creatures to the utmost of his power ; and that he who thinks he sees many around him, whom he esteems and loves, labouring under a fatal error, must have a cold heart, or a most confined notion of benevolence, if he could withhold his endeavours to set them right, from an apprehension of incurring the imputation of officiousness. But he might also allege, as a full justification, not only that Religion is the business of every one, but that its advancement or decline in any country is so intimately connected with the temporal inte- rests of society, as to render it the peculiar concern of a political man ; and that what he may presume to offer on the subject of Religion, may perhaps be perused with less jealousy and more candour, from the INTRODUCTION. Ill the very circumstance of its having been written by a Layman, which must at least exclude the idea, an idea sometimes illiberally suggested to take off the effect of the works of Ecclesiastics, that it is prompted by motives of self-interest, or of pro- fessional prejudice. But if the writer's apology should not be found in the Work itself, and in his avowed motive for under- taking it; in vain would he endeavour to satisfy his readers by any excuses : he will therefore proceed, without farther preamble, to lay before them a general statement of his design. The main object which he has in view is, not to convince the Sceptic, or to answer the arguments of persons who avowedly oppose the fundamental doc- trines of our Religion ; but to point out the scanty and erroneous system of the bulk of those who be- long to the class of orthodox Christians, and to con- trast their defective scheme with a representation of what the author apprehends to be real Christianity. Often has it filled him with deep concern, to observe in this description of persons, scarcely any distinct knowledge of the real nature and principles of the Religion which they profess. The subject is of in- finite importance; let it not be driven out of our minds by the bustle or dissipation of life. This pre- sent scene, with all its cares and all its gaieties, will soon be rolled away, and " we must stand before the "judgment-seat of Christ," This awful considera- tion will prompt the writer to express himself with greater freedom than he should otherwise be dis- posed to use. And he trusts that this consideration b 2 while IV INTRODUCTION, while it justifies its frankness, will secure to him a serious and patient perusal. But it would be trespassing on the indulgence of the reader to detain him with introductory remarks., Let it only be further premised, that if what shall be stated should to any appear needlessly austere and rigid, the writer must lay in his claim, not to be con- demned, without a fair inquiry whether his state- ments do or do not accord with the language of the Sacred Writings. To that test he refers with confi- dence. And it must be conceded by those who ad- mit the authority of Scripture, that from the decision of the word of God there can be no appeal. CHAPTER I. INADEQUATE CONCEPTIONS OF THE IMPORTANCE OF CHRISTIANITY. Popular Notions.— Scripture Account.— Ignorance in this case criminal— Two false Maxims exposed. BEFORE we proceed to the consideration of any particular defects in the religious Popular system of the bulk of professed Christians, Notions. it may be proper to point out the very inadequate conception which they entertain of the importance of Christianity in general, of its peculiar nature, and superior excellence. If we listen to their conversa- tion, virtue is praised, and vice is censured ; piety is, perhaps, applauded, and profaneness condemned. So far all is well : but let any one, who would not be deceived by these " barren generalities," examine a little more closely, and he will find, that not to Christianity in particular, but at best to Religion in general, perhaps, to mere Morality, their homage is intended to be paid. With Christianity, as distinct from these, they are little acquainted; their views of it have been so cursory and superficial, that, far from discerning its peculiar characteristics, they have little more than perceived those exterior circum- stances which distinguish it from other forms of Religion. There are some few facts, and perhaps some leading doctrines and principles, of which they cannot be wholly ignorant ; but of the consequences, and relations, and practical uses of these, they have few ideas, or none at all. Does this language seem too strong in speaking of professed Christians ? View then their plan of life b 3 and (3 Inadequate Conceptions of the [ch. i. and their ordinary conduct ; and let us ask, wherein can we discern the points of discrimination between them and acknowledged unbelievers? In an age wherein it is confessed and lamented that infidelity abounds, do we observe in them any remarkable care to instruct their children in the principles of the faith which they profess, and to furnish them with argu- ments for the defence of it ? They would blush, on their child's coming out into the world, to think him defective in any branch of that knowledge, or of those accomplishments, which belong to his station in life; and accordingly these are cultivated with becoming- assiduity. But he is left to collect his Religion as he may : the study of Christianity has formed no part of his education ; and his attachment to it, where any attachment to it exists at all, is, too often, not the preference of sober reason and conviction, but merely the result of early and groundless prepossession. He was born in a Christian country; of course he is a Christian : his father was a member of the church of England ; so is he. When such is the religion handed down among us by hereditary succession, it cannot surprise us to observe young men of sense and spirit beginning to doubt altogether of the truth of the system in which they have been brought up, and ready to abandon a station which they are unable to defend. Knowing Christianity chiefly in the diffi- culties which it contains, and in the impossibilities which are falsely imputed to it, they fall, perhaps, into the company of infidels; where they are shaken by frivolous objections and profane cavils, which, had their religious persuasion been grounded in rea- son and argument, would have passed by them " as the idle wind." Let us beware before it be too late. No one can say into what discredit Christianity may hereby grow, at a time when the unrestrained intercourse, subsisting among the several ranks and classes of society, so much favours the general diffusion of the sentiments of the higher orders. To a similar igno- rance sect, i.] Importance of Christianity. 7 ranee may perhaps be ascribed, in no small degree, the success with which, in a neighbouring country, Christianity has of late years been attacked. Had she not been wholly unarmed for the contest, how- ever she might have been forced from her untenable posts, and compelled to disembarrass herself from her load of encumbrances, she never could have been driven altogether out of the field by her puny assail- ants, with all their cavils, and gibes, and sarcasms ; for in these consisted the main strength of their petty artillery. Let us beware, lest we also suffer from a like cause ; nor let it be our crime and our reproach, that in schools, perhaps even in Colleges, Christianity is almost if not altogether neglected. It cannot be expected, that they who pay so little regard to this great object in the education of their children, should be more attentive to it in other parts of their conduct, where less strongly stimulated by affection, and less obviously loaded with responsi- bility. They are of course, therefore, little regardful of the state of Christianity in their own country; and still more indifferent about communicating the lioht of divine truth to the nations which " still sit in o darkness." But Religion, it may be replied, is not noisy and ostentatious ; it is modest and private in its nature ; it resides in a man's own bosom, and shuns the ob- servation of the multitude. Be it so. From the transient and distant view, then, which we have been taking of these unassuming Chris- tians, let us approach a little nearer, and listen to the unreserved conversation of their confidential hours. Here, if any where, the interior of the heart is laid open, and we may ascertain the true princi- ples of their regards and aversions; the scale by which they measure the good and evil of life. Here, however, you will discover few or no traces of Chris- tianity. She scarcely finds herself a place amidst the many objects of their hopes, and fears, and joys, and sorrows. Grateful perhaps, as well indeed they b 4 may 8 Inadequate Conceptions of the [ch. i„ may be grateful, for health, and talents, and afflu- ence, and other temporal possessions, they scarcely reckon in the number of their blessings this grand distinguishing mark of the bounty of Providence. Or if they mention it at all, it is noticed coldly and formally, like one of those obsolete claims, to which,, though but of small account in the estimate of our wealth or power, we think it as well to put in our title, from considerations of family decorum or of national usage. But what more than all the rest establishes the point in question : let their conversation take a graver turn. Here at length their religion, modest and re- tired as we are now presuming it to be, must be expected to disclose itself; here however you will look in vain for the religion of Jesus. Their stand- ard of right and wrong is not the standard of the Gospel: they approve and condemn by a different rule : they advance principles and maintain opinions altogether opposite to the genius and character of Christianity. You would fancy yourself rather among the followers of the old schools of philoso- phy : nor is it easy to guess how any one could sa- tisfy himself to the contrary, unless by mentioning the name of some acknowledged heretic, he should afford them an occasion of demonstrating their zeal for the religion of their country. The truth is, their opinions on the subject of reli- gion are not formed from the perusal of the word of God. The Bible lies on the shelf unopened ; and they would be wholly ignorant of its contents, ex- cept for what they hear occasionally at church, or for the faint traces which their memories may still retain of the lessons of their earliest infancy. How different, nay, in many respects, how con- tradictory, would be the two systems of mere morals, of which the one should be formed from the com- monly received maxims of the Christian world, and the other from the study of the Holy Scriptures ! It would be curious to remark in any one, who had hitherto sect I.] Importance of Christianity. 9 hitherto satisfied himself with the former, the asto nishment which would be excited on his first intro- duction to the latter. We are not left here to bare conjecture. This was, in fact, the effect produced on the mind of a late ingenious writer, # of whose little Work, though it bear some marks of his cus- tomary love of paradox, we must at least confess, that it exposes in a strong point of view, the poverty of that superficial religion which prevails in our day; and that it throughout displays that happy perspicuity and grace, which so eminently cha- racterize the compositions of its author. But after this willing tribute of commendation, we are re- luctantly compelled to remark, that the Work in question discredits the cause which it was meant to serve, by many crude and extravagant positions ; a defect from which no one can be secure who forms a hasty judgment of a deep and comprehensive sub- ject, the several relations of which have been imper fectly surveyed ; and above all, it must be lamented, that it treats the great question which it professes to discuss, rather as a matter of mere speculation, than as one wherein our everlasting interests are involved. Surely the writer's object should have been, to con- vince his readers of their guilt still more than of their ignorance, and to leave them impressed rather with a sense of their danger than of their folly. It were needless to multiply arguments in order to prove how criminal the voluntary ignorance, of which we have been speaking, must appear in the -sight of God. It must be confessed by all, who believe that we are accountable creatures, and to •such only the writer is addressing himself, that we nhall have to answer hereafter to the Almighty for all the means we have here enjoyed of improving ourselves, or of promoting the happiness of others. If, when summoned to give an account of our stew- ardship, we shall be called upon to answer for the use which we have made of our bodily organs, and * It is almost superfluous to name Mr. Scame Jenyns. U . r i of 10 Inadequate Conceptions of the [ch i. of our means of relieving the wants of our fellow creatures; how much more for the exercise of the nobler faculties of our nature, of invention, memory, and. judgment, and for our employment of every in- strument and opportunity of diligent application, and serious reflection, and honest decision. And to what subject might we in all reason be expected to apply more earnestly, than to that wherein our own eternal interests are at issue ? When God of his goodness hath vouchsafed to grant us such abundant means of instruction, in that which we are most concerned to know, how great must be the guilt, and how awful the punishment of voluntary ignorance ! And why are we in this pursuit alone to expect knowledge without inquiry, and success without en- deavour? The whole analogy of nature inculcates a different lesson; and our own judgments in matters of temporal interest and worldly policy confirm the truth of her suggestions. Bountiful as is the hand of Providence, its gifts are not so bestowed as to se- duce us into indolence ; but to rouse us to exertion ; and no one expects to attain to the height of learn- ing, or arts, or power, or wealth, or military glory, without vigorous resolution, and strenuous diligence, and steady perseverance. Yet we expect to be Christians without labour, study, or inquiry. This is the more preposterous, because Christianity, being a revelation from God, and not the invention of man, discovering to us new relations, with their correspondent duties; containing also doctrines, mo- tives, and precepts, peculiar to itself; we cannot rea- sonably expect to become proficients in it by the accidental intercourses of life, as one might learn in- sensibly the maxims of worldly policy, or a scheme of mere morals. The diligent perusal of the Holy Scriptures would Scripture discover to us our past ignorance. We Account, should cease to be deceived by superficial appearances, and to confound the Gospel of Christ with sect. i.] Importance of Christianity, 11 with the systems of philosophers ; we should become impressed with the weighty truth, so much forgotten in the present day, that Christianity calls on us, as we value our immortal souls, not merely in general, to be religious and moral, but specially to believe the doctrines, imbibe the principles, and practise the precepts of Christ. It might be to run into too great length to confirm this position beyond dispute by express quotations from the word of God. And, not to anticipate what belongs more properly to a sub- sequent part of the Work, it may be sufficient here to remark in general, that Christianity is always re- presented in Scripture as the grand, the unparalleled instance of God's bounty to mankind. This un- speakable gift was graciously held forth in the ori- ginal promise to our first parents ; it was predicted by a long-continued series of prophets; the subject of their prayers, inquiries, and longing expectations. In a world which opposed and persecuted them, it was their source of peace, and hope, and consolation. At length it approached — the desire of all Nations — The long expected Star announced its presence — A multitude of the heavenly host hailed its intro- duction, and proclaimed its character; " Glory to " God in the highest, on earth peace, good-will " towards men." The Gospel is every where repre- sented in Scripture by such figures as are most strongly calculated to impress on our minds a sense of its value ; it is spoken of as light from darkness, as release from prison, as deliverance from captivity, as life from death. " Lord, now lettest thou thy « Servant depart in peace, for mine eyes have seen " thy Salvation!" was the exclamation with which it was welcomed by the pious Simeon ; and it was universally received among the early converts witli thankfulness and joy. At one time, the communica- tion of it is promised as a reward ; at another, the loss of it is threatened as a punishment. And, short as is the form of prayer taught us bv our blessed Saviour, b 6 the 12 Inadequate Conceptions of the [ch. i. the more general extension of the kingdom of Christ constitutes one of its leading petitions. With what exalted conceptions of the importance of Christianity ought we to be filled by such descrip- tions as these ! Yet, in vain have we " line upon line, and precept upon precept." — Thus predicted, thus prayed and longed for, thus announced, charac- terized, and rejoiced m, this heavenly treasure, though poured into our lap in rich abundance, we scarcely accept. We turn from it coldly, or at best possess it negligently as a thing of no estimation. But a due sense of its value would assuredly be impressed upon us by the diligent study of the word of God, that blessed repository of heavenly truth and consolation. Thence it is that we are to learn what we ought to believe and what to practise. And, surely, one would think that much importunity would not be requisite, to induce men to a perusal of the sacred volume. Reason dictates, Revelation commands ; " Faith " comes by hearing, and hearing by the Word of " God,"—" Search the Scriptures," — "Be ready to " give to every one a reason of the hope that is in " you." Such are the declarations and injunctions of the inspired writers; injunctions confirmed by com- mendations of those who obey the admonition. Yet is it not undeniable that with the Bible in our houses, we are ignorant of its contents ; and that hence, in a great measure, it arises, that the bulk of the Chris- tian world know so little, and mistake so greatly, in what regards the religion which they profess? This is not the place for inquiring at large, whence it is that those who assent to the position, that the Bible is the word of God, and who profess to rest their hopes on the Christian basis, contentedly ac- quiesce in a state of such lamentable ignorance. Two fahe But it may not be improper here to touch maxims a- on two kindred opinions ; from which posed. i n the minds of the more thoughtful and serious, this acquiescence appears to derive much secret sect, i.] Importance of Christianity. 1 3 secret support. The one is, that it signifies little what a man believes ; look to his practice. The other (of the same family) that sincerity is all in all. Let a man's opinions and conduct be what they may, yet, pro- vided he be sincerely convinced that they are right, however the exigencies of civil society may require him to be dealt with among men, in the sight of God he cannot be criminal. It would detain us too long fully to set forth the various evils inherent in these favourite positions, of which it is surely not the least, that they are of unbounded application, comprehending within their capacious limits, most of the errors which have been received, and many of the most desperate crimes which have been perpretated among men. Of the former of these maxims, we may remark, that it proceeds on the monstrous supposition already no- ticed, that although accountable creatures, we shall not be called to account for the exercise of our in- tellectual and mental powers. Moreover, it is founded on that grossly fallacious assumption, that a man's opinions will not influence his practice. The advo- cates of this fashionable principle require to be re- minded, that the judgment often receives a corrupt bias from the heart and the affections ; that vice is the fruitful mother of prejudice and error. Forgetful of these acknowledged truths, and confounding the most important moral distinctions, they place on the same level those who, carefully weeding from their hearts every false principle, occupy themselves in a sincere and warm pursuit of truth ; and those who yield themselves implicitly to the opinions, whatever they may be, which early prepossession may have in- fused, or which passion or interest, or even acquiescing indolence may have imposed upon their minds. The latter of the foregoing maxims, that Sincerity is all in all, proceeds on this groundless supposition, that the Supreme Being has not afforded us suf- ficient means of discriminating truth from falsehood, right from wrong : and it implies, that, be a man's opinions 1 4 Inadequate Conceptions of the [ch. i. opinions or conduct ever so wild and extravagant, we are to presume, that they are as much the result of impartial inquiry and honest conviction, as if his sentiments and actions had been strictly conformable to the rules of reason and sobriety. Never indeed was there a principle more general in its use, more sovereign in its potency. How does its beautiful simplicity also, and compendious brevity, give it rank before the laborious subtleties of Bellarmin! Clement, and Ravaillac, and other worthies of a simi- lar stamp, from whose purity of intention the world has hitherto withheld its due tribute of applause, would here have found a ready plea ; and their in- jured innocence should now at length receive its full though tardy vindication. " These, however," it may be replied, " are excepted cases." Certainly they are cases of which any one, who maintains the opinion in question, would be glad to disencumber himself, because they clearly expose the unsoundness of his principle. But it will be incumbent on such an one first to explain with precision why they are to be exempted from its operation, and this he will rind an impossible task : for sincerity, in its popular sense, cannot be made the criterion of guilt and in- nocence on any ground, which will not equally serve to justify the assassins who have been instanced. The conclusion cannot be eluded ; no man was ever more fully persuaded of the innocence of any action, than those men were convinced, that the horrid deed they were about to perpetrate was, not merely law- ful, but highly meritorious. Thus Clement and Ravaillac being unquestionably sincere, they were therefore indubitably innocent. Nay, the absurd and pernicious tendency of this principle might be shown to be even greater than what has yet been stated. It would scarcely be going too far to assert, that whilst it scorns the defence of petty villains, who still retain the sense of good and evil, it holds forth, like some well-frequented sanctuary, a secure asylum to more finished criminals, who, from long habits of wickedness, sect, i.] Importance of Christianity. 15 wickedness, are lost to the perception no less than to the practice of virtue ; and that it selects a seared conscience, and a callous heart, and a mind insensible to all moral distinctions, as the special objects of its vindication. Nor is it only in profane history, that instances are to be found like those which we have mentioned, of persons committing the greatest crimes with a sincere conviction of the rectitude of their con- duct. Scripture will afford us parallels ; and it was surely to guard us against the very error which we have been now exposing, that our blessed Saviour forewarned his disciples: " The time cometh, that " whosoever killeth you, will think that he doeth " God service." A principle like this must then be abandoned, and the advocates for sincerity must be com- pelled to restore this absurd term to its ^tfT genuine signification ; and to acknowledge, that it must imply honesty of mind, a faithful use of the means of knowledge and improvement, a desire of being instructed, humble inquiry, impartial con- sideration, and unprejudiced judgment. It is to these we would earnestly call you ; and to such dis- positions of mind, ever to be accompanied, with fer- vent prayer for the divine blessing, Scripture every where holds forth the most animating promises. " Ask and ye shall receive, seek and ye shall find, " knock and it shall be opened unto you ; Ho ! every " one that thirsteth, come ye to the waters;" such are the comfortable assurances, such the gracious encouragements held out to the truly sincere inquirer. How deep will be our guilt, if we slight all these benevolent offers. " How many prophets and kings " have desired to hear the things that we hear, and " have not heard them ! " Great indeed are our op- portunities, great also is our responsibility. Let us awake to a true sense of our situation. Every con- sideration is presented to us that can alarm our fears, or animate our industry. How soon may the bright- ness 16 Inadequate Conceptions of the [ch. n. ness of our meridian sun be darkened ! Or, should the long-suffering of God still continue to us the mercies which we so much abuse, this will only ag- gravate our crime, and in the end enhance our punish- ment. The time of reckoning will at length arrive. And when finally summoned to the bar of God, to give an account of our stewardship, what plea can we have to urge in our defence, if we remain willingly and obstinately ignorant of the way which leads to life with such transcendent means of knowing it, and such urgent motives to its pursuit ? CHAPTER II. CORRUPTION OF HUMAN NATURE. SECT. I. Inadequate Conceptions of the Corruption of Human Nature. AFTER considering the defective notions of the importance of Christianity in general, which pre- Popular vail among the higher orders of professed Notions. Christians, the particular misconceptions which first come under our notice respect the cor- ruption and weakness of human nature. This is a topic on which it is possible that many into whose hands the present Work shall fall, may not have be- stowed much attention. If the case be so, it maybe requisite to entreat them to lend a patient and a se- rious ear. The subj ect is of the deepest import. Nor are we afraid of going too far when we assert, that it lies at the very root of all true Religion, and is emi- nently the basis and groundwork of Christianity. So far as the writer has had an opportunity of remarking, the generality of professed Christians among the higher classes,' either altogether overlook or deny, or at least greatly extenuate, the corruption and weakness here in question. They acknowledge indeed that there is, and ever has been in the world, a o-reat sect. i.J Corruption of Human Nature. 17 a great portion of vice and wickedness ; that man- kind have been ever prone to sensuality and selfish- ness, in disobedience to the more refined and liberal principles of their nature; that in all ages and coun- tries, in public and in private life, innumerable in- stances have been afforded of oppression, of rapacity, of cruelty, of fraud, of envy, and of malice. They own that it is too often in vain that you inform the understanding, and convince the judgment. They admit that you do not thereby reform the hearts of men. Though they know their duty, they will not practise it; no, not even when you have forced them to acknowledge that the path of virtue is also that of real interest, and of solid enjoyment. These facts are certain; they cannot be disputed; and they are at the same time so obvious, that one would have thought the celebrated apophthegm of the Grecian sage, " the majority are wicked," would scarcely have established his claim to intellectual superiority. But though these effects of human depravity are every where acknowledged and lamented, we must not expect to find them traced to their true origin. Causa latet, vis est notissima. Prepare yourself to hear rather of frailty and infirmity, of petty transgressions, of occasional failings, of sud- den surprisals, and of such other qualifying terms as may serve to keep out of view the true source of the evil, and without shocking the understanding, may administer consolation to the pride of human nature. The bulk of professed Christians are used to speak of man as of a being, who naturally pure, and in- clined to all virtue, is sometimes, almost involuntarily, drawn out of the right course, or is overpowered by the violence of temptation. Vice with them is rather an accidental and temporary, than a constitutional and habitual distemper; a noxious plant, which, though found to live and even to thrive in the human mind, is not the natural growth and production of the soil. Far 18 Inadequate Conceptions of the [ch. ii. Far different is the humiliating language of Chris- True ac- tianity. From it we learn that man is an 7dfrom° V ~ a P ostate creature, fallen from his high ori- Relsmand ginal, degraded in his nature, and depraved Scripture. i n his faculties : indisposed to good, and disposed to evil ; prone to vice — it is natural and easy to him : disinclined to virtue — it is difficult and labo- rious ; he is tainted with sin, not slightly and super- ficially, but radically and to the very core. That such is the Scripture account of man, however mortifying the acknowledgment of it may be to our pride, one would think, if this very corruption itself did not warp the judgment, none would be hardy enough to attempt to controvert. I know nothing which brings home so forcibly to my own feelings the truth of this Representation, as the consideration of what still re- mains to us of our primitive dignity, when contrasted with our present state of moral degradation, " Into what depth thou seest, " From what height fallen." Examine first with attention the natural powers and faculties of man; invention, reason, judgment, memory; a mind " of large discourse," " looking " before and after," reviewing the past, thence de- termining for the present, and anticipating the fu- ture; discerning, collecting, combining, comparing; capable, not merely of apprehending, but of admir- ing, the beauty of moral excellence : with fear and hope to warm and animate ; with joy and sorrow to solace and soften ; with love to attach, with sympa- thy to harmonize, with courage to attempt, with pa- tience to endure, and with the power of conscience, that faithful monitor within the breast, to enforce the conclusions of reason, and direct and regulate the passions of the soul. Truly we must pronounce him "majestic though in ruin." " Happy, happy world ! " would be the exclamation of the inhabitant of some other planet, on being told of a globe like ours, peopled with such creatures as these, and abounding with situations and occasions to call forth the sect, i.] Corruption of Human Nature. 19 the multiplied excellencies of their nature. tl Happy, " happy world, with what delight must your great " Creator and Governor witness your conduct, and " what a glorious recompense awaits you when your " term of probation shall have expired." " I bone, quo virtus tua te vocat, i pede fausto, " Grandia laturus meritorum proemia." But we have indulged too long in these delightful speculations ; a sad reverse presents itself on our survey of the actual state of man ; when, from view- ing his natural powers, we follow him into practice, and see the uses to which he applies them. Take in the whole of the prospect, view him in every age, and climate, and nation, in every condition and period of society. Where now do you discover the characters of his exalted nature ? " How is the gold " become dim, and the fine gold changed ? " How is his reason clouded, his affections perverted, his con- science stupified! How do anger and envy, and hatred, and revenge, spring up in his wretched bosom ! How is he a slave to the meanest of his ap- petites ! What fatal propensities does he discover to evil ! What inaptitude to good ! Dwell awhile on the state of the ancient world ; not merely on that benighted part of it where all lay buried in brutish ignorance and barbarism, but on the seats of civilized and polished nations, on the empire of taste, and learning, and philosophy: yet in these chosen regions, with whatever lustre the sun of science poured forth its rays, the moral darkness was so thick " that it might be felt." Behold their sottish idolatries, their absurd superstitions, their want of natural affection, their brutal excesses, their unfeeling oppression, their savage cruelty! Look not to the illiterate and the vulgar, but to the learned and refined. Form not your ideas from the conduct of the less restrained and more licentious ; you will turn away with disgust and shame from the allowed and familiar habits of the decent and the moral. St. Paul best states the facts, and furnishes the expla- nation ; 20 Inadequate Conceptions of the [ch. n. nation; " because they did not like to retain God " in their knowledge, he gave them over to a repro- " bate mind." # Now direct your view to another quarter, to the inhabitants of a new hemisphere, where the baneful practices and contagious example of the old world had never travelled. Surely, among these children of nature we may expect to find those virtuous ten- dencies, for which we have hitherto looked in vain ! Alas ! our search will still be fruitless ! They are re- presented by the historian of America, whose account is more favourable than those of some other great authorities, as being a compound of pride, indolence, selfishness, cunning, and cruelty ; f full of a revenge which nothing could satiate, of a ferocity which nothing could soften ; strangers to the most amiable sensibilities of nature. J They appeared incapable of conjugal affection, or parental fondness, or filial reverence, or social attachments; uniting too with their state of barbarism, many of the vices and weak- nesses of polished society. Their horrid treatment of captives taken in war, on whose bodies they feasted, after * Exempla duo, quae pravitatis humanae vim animo meo luculentur exhibent, non proferre non possum. Alterum, decens ille Virgilius, alteram Cicero, probus idem verique studiosus, suppeditat. Virgilius, inuocuam certe pastorum vitam depicturas, ita incipit, " Formosum pastor Corydon ardebat Alexim." Cicero in libro de Officiis primo, ubi de actionibus prout inter se apte et convenientes sint, loci temporis, et agentis ratione habita, dis- serit, argumentum sic illustrat : " Turpe est enim, valdeque vitiosum, in re severa, convivio dignum, aut delicatum, aliquem inferre sermo- nem. Bene Pericles, quum haberet collegam in praetura Sopboclem poetam, hique de communi officio convenissent, et casu formosus puer praeteriret, dixissetque Sophocles, O puerum pulchram Pericle ! At enim, inquit Pericles, prastorem Sophoclem decet non solum manus, sed etiam oculos abstinentes habere. Atqui hoc idem Sophocles, si in athletarum probatione dixisset, justa reprehensione caruisset, tanta vis est, et loci et tempores." Quomodo sese res habuisse necesse est, cum vir antiquorum pre- stantissimis adscribendus, philosophiam, immo mores et officia tractans, talia doceret ! Qualem sibi ipse virtutis normam proposuerat, satis liquet. Vide inter alia, justa reprehensione, &c. et tanta vis est, &c. &c. t Robertson, Vol. ii. p. 130. $ Ibid. Book iv. Sect. 2. Head, Condition of Women, Vol. ii. 8vo. 90, 91. sect. I.] Corruption of Human Nature. 21 after putting them to death by the most cruel tortures, is so well known, that we may spare the disgusting recital. No commendable qualities re- lieve this gloomy picture, except fortitude, and perseverance, and zeal for the welfare of their little community; if this last quality, exercised and di- rected as it was, can be thought deserving of com- mendation. But you give up the heathen nations as indefen- sible, and wish rather to form your estimate of man from a view of countries which have been blessed with the light of Revelation. True it is, and with joy let us record the concession, Christianity has set the general tone of morals much higher than it was ever found in the Pagan world. She has every where improved the character of man, and multiplied the comforts of society, particularly to the poor and the weak, whom from the beginning she professed to take under her special patronage. Like her divine Author, " who sends his rain on the evil and on the good," she showers down unnumbered blessings on thousands who profit from her bounty, while they forget or deny her power, and set at nought her au- thority. Yet even in this more favoured situation we shall discover too many lamentable proofs of the depravity of man. Nay, this depravity will now become even more apparent and less excusable. For what bars does it not now overleap? Over what motives is it not now victorious ? Consider well the superior light and advantages which we enjoy, and then appreciate the superior obligations which are imposed on us. Consider in how many cases our evil propensities are now kept from breaking forth, by the superior restraints under which vice is laid among us by positive laws, and by the amended standard of public opinion; and we may be assisted in conjecturing what force is to be assigned to these motives, by the dreadful proofs which have been lately exhibited in a neighbouring country, that when their influence is withdrawn, the most atrocious crimes 22 Inadequate Conceptions of the [ch. n. crimes can be perpetrated shamelessly and in the face of day. Consider then the superior excellence of our moral code, the new principles of obedience furnished by the Gospel, and above all, the awful sanction which the doctrines and precepts of Chris- tianity derive from the clear discovery of a future state of retribution, and from the annunciation of that tremendous day, " when we shall stand before " the judgment-seat of Christ." Yet, in spite of all our knowledge, thus enforced and pressed home by so solemn a notice, how little has been our pro- gress in virtue! It has been by no means such as to prevent the adoption, in our days, of various maxims of antiquity, which, when well considered, too clearly establish the depravity of man. It may not be amiss to adduce a few instances in proof of this assertion. It is now no less acknowledged than heretofore, that prosperity hardens the heart : that unlimited power is ever abused, instead of being rendered the instrument of diffusing happiness: that habits of vice grow up of themselves, whilst those of virtue are of slow and difficult formation : that they who draw the finest pictures of Virtue, and seem most enamoured of her charms, are often the least under her influence, and by the merest trifles are drawn aside from that line of conduct, which they most seriously recommend to others: that all this takes place, though most of the pleasures of vice are to be found with less alloy in the paths of virtue: whilst at the same time, these paths afford superior and more exquisite delights, peculiar to themselves, and are free from the diseases and bitter remorse, at the price of which vicious gratifications are so often purchased. It may suffice to touch very slightly on some other arguments, which it would hardly be right to leave altogether unnoticed: one of these, the justice of which, however denied by superficial moralists, parents of strict principles can abundantly testify, may be drawn from the perverse and froward dis- positions sect, i.] Corruption of Human Nature. 23 positions perceivable in children, the correction of which too often baffles the most strenuous efforts of the wise and good. Another may be drawn from the various deceits we are apt to practise on our- selves, to which no one can be a stranger, who has ever contemplated the operations of his own mind with serious attention. To the influence of this species of corruption it has been in a great degree owing, that Christianity itself has been too often disgraced. The gospel of peace has been turned into an engine of cruelty, and amidst the bitterness of persecution, every trace has disappeared of the mild and beneficent spirit of the religion of Jesus. In what degree must the taint have worked itself into the frame, and corrupted the habit, when the most wholesome nutriment can be thus converted into the deadliest poison ? Wishing always to argue from such premises as are not only really sound, but from such as cannot even be questioned by those to whom this Work is addressed, little was said in repre- senting the deplorable state of the heathen world, respecting their defective and unworthy conceptions in what regards the Supreme Being, who even then " left not himself without witness, but gave them " rain and fruitful seasons, filling their hearts with " food and gladness." But surely to any who call themselves Christians, it may be justly urged as an astonishing instance of human depravity, that we ourselves, who enjoy the full light of Revelation; to whom God has vouchsafed such clear discoveries of what we are concerned to know of his being and attributes; who profess to believe " that in him we " live, and move, and have our being ;" that to him we owe all the comforts we here enjoy, and the offer of eternal Glory purchased for us by the atoning blood of his own Son; " thanks be to God for his " unspeakable gift," that we, thus loaded with mercies, should be continually chargeable with for- getting his authority, and being ungrateful for his benefits; with slighting his gracious proposals, or at 24 Inadequate Conceptions of the [ch. n. at best receiving: them with cold and unaffected hearts. But to put the question concerning the natural depravity of man to the severest test ; take the best of the human species, the watchful, self-denying Christian, and let him decide the controversy: not by inferences drawn from the practices of a thought- less and dissolute world, but by an appeal to his personal experience. Go with him into his closet, ask him his opinion of the corruption of the heart; and he will tell you, that he is deeply sensible of its power, for that he has learned it from much self- observation and long acquaintance with the workings of his own mind. He will tell you, that every day strengthens this conviction ; yea, that hourly he sees fresh reason to deplore his want of simplicity in intention, his infirmity of purpose, his low views, his selfish unworthy desires, his backwardness to set about his duty, his languor and coldness in per- forming it : that he finds himself obliged continually to confess, that he feels within him two opposite principles, and that " he cannot do the things that he wou4d." He cries out in the language of the excellent Hooker : " The little fruit which we have " in holiness, it is, God knoweth, corrupt and un- " sound : we put no confidence at all in it, we chal- " lenge nothing in the world for it, we dare not call " God to reckoning, as if we had him in our debt- " books; our continual suit to him is, and must " be, to bear with our infirmities, and pardon our " offences." Such is the moral history, such the condition of man. The figures of the piece may vary, and the colouring may sometimes be of a darker, some- times of a lighter hue ; but the principles of the composition, the grand outlines, are every where the same. Wherever we direct our view, we discover the melancholy proofs of our depravity; whether we look to ancient or modern times, to barbarous or civilized nations, to the conduct of the world around sect, i.] Corruption of Human Nature. 25 around us, or to the monitor within the breast; whether we read, or hear, or act, or think, or feel, the same humiliating lesson is forced upon us, Jupiter est quodcunque vides, quocunque moveris. Now when we look back to the picture which was formerly drawn of the natural powers of man, and compare this his actual state with that for which, from a consideration of those powers, he seems to have been originally designed, how are we to account for the astonishing contrast! will frailty or infirmity, or occasional lapses, or sudden surprisals, or any such qualifying terms, convey an adequate idea of the nature of the distemper, or point out its cause? How, on any principles of common reasoning, can we account for it, but by conceiving that man, since he came out of the hands of his Creator, has contracted a taint, and that the venom of this subtle poison has been communi- cated throughout the race of Adam, every where ex- hibiting incontestable marks of its fatal malignity ? Hence it has arisen, that the appetites deriving new strength, and the powers of reason and conscience being weakened, the latter have feebly and impo- tently pleaded against those forbidden indulgences which the former have solicited. Sensual gratifica- tions and illicit affections have debased our nobler powers, and indisposed our hearts to the discovery of God, and to the consideration of his perfections ; to a constant willing submission to his authority, and obedience to his laws. By a repetition of vi- cious acts, evil habits have been formed within us, and have rivetted the fetters of sin. Left to the consequences of our own folly, the understanding has grown darker, and the heart more obdurate ; reason has at length betrayed her trust, and even conscience herself has aided the delusion, till, in- stead of deploring our miserable condition, we have too often hugged our chains, and even gloried in our ignominious bondage. c Such 26 Inadequate Conceptions of the [ch. n. Such is the general account of the progress of vice, where it is suffered to attain to its full growth in the human heart. The circumstances of indivi- duals indeed will be found to differ; to continue a figure so exactly descriptive of the case, the ser- vitude of some is more rigorous than that of others, their bonds more galling, their degradation more complete. Some too have for a while appeared almost to have escaped from their confinement ; but none are altogether free; all without exception, in a greater or less degree, bear about them more visibly or more concealed, the disgraceful marks of their captivity. Such, on a full and fair investigation, must be con- fessed to be the state of facts ; and how can this be accounted for on any other supposition, than that of some original taint, some radical principle of corruption? All other solutions are unsatisfactory, whilst the potent cause which has been assigned, does abundantly, and can alone sufficiently, account for the effect. It appears then, that the corruption of human nature is proved by the same mode of reasoning, as that which hath been deemed conclu- sive in establishing the existence of the principle of gravitation and in ascertaining its laws; that the doctrine rests on that solid basis on which Newton hath raised the superstructure of his sublime philo- sophy; that it is not a mere speculation; an un- certain, though perhaps an ingenious theory, but the sure result of large and actual experiment; deduced from incontestible facts, and still more fully approving its truth by harmonizing with the several parts, and accounting for the various pheno- mena, jarring otherwise and inexplicable, of the great system of the universe. Here, however, Revelation interposes, and sustains the fallible conjectures of our unassisted reason. The Holy Scriptures speak of us as fallen creatures ; in almost every page we shall find something that is calculated to abate the loftiness, and silence the pretensions sect, i.] Corruption of Human Nature. 27 pretensions of man. " The imagination of man's " heart is evil from his youth." " What is man, " that he should be clean ? and he which is born of " a woman, that he should be righteous V' # " How " much more abominable and filthy is man, which " drinketh iniquity like water ?"*f "The Lord " looked down from heaven upon the children of " men, to see if there were any that did understand, "and seek God. They are all gone aside; they " are altogether become filthy : there is none that " doeth good, no not one."J " Who can say, I have " made my heart clean, I am pure from my sin?"|| " The heart is deceitful above all things, and des- " perately wicked: who can know it?" " Behold, " I was shapen in wickedness, and in sin hath my " mother conceived me." " We were by nature " the children of wrath, even as others, fulfilling " the desires of the flesh and of the mind." " O, " wretched man that I am, who shall deliver me from " the body of this death ! " — Passages might be multiplied upon passages, which speak the same language ; and these again might be illustrated and confirmed by various other considerations, drawn from the same sacred source ; such as those which represent a thorough change, a renovation of our nature, as being necessary to our becoming true Christians; or which are suggested by observing that holy men refer their good dispositions and affections to the immediate agency of the Supreme Being. SECT. II. Evil Spirit. — Natural State of Man. BUT the word of God instructs us that we have to contend not only with our own natural depra- Evil vity, but with the power of darkness, the Evil s P irit - Spirit, who rules in the hearts of the wicked, and whose * Job xv. 14. X Psalm xiv - 2 » 3 « t Ibid. 16. || Prov. xx. 9. C 2 28 Doctrine of the Evil Spirit. [ch. m whose dominion we learn from Scripture to be so general, as to entitle him to the denomination of '" the Prince of this world." There cannot be a stronger proof of the difference which exists between the religious system of the Scriptures, and that of the bulk of nominal Christians, than the proof which is afforded by the subject now in question. The existence and agency of the Evil Spirit, though so distinctly and repeatedly affirmed in Scripture, are almost universally exploded in a country which professes to admit the authority of the sacred volume. Some other Doctrines of Revelation, the force and meaning of which are commonly in a great degree explained away, are yet conceded in general terms. But this seems almost on the point of being universally abandoned, as a post no longer tenable. It is regarded as an evanescent prejudice which it would now be a discredit to any man of understanding to believe. Like ghosts and witches and other phantoms which haunted the night of superstition, it cannot in these more enlightened times stand the test of our severer scrutiny. To be suffered to pass away quietly, is as much as it can hope for; and it might rather expect to be laughed off the stage as a just object of contempt and derision. But although the Scripture doctrine concerning the Evil Spirit is thus generally exploded, yet were we to consider the matter seriously and fairly, we should probably find ground for believing that there is no better reason for its being abandoned, than that many absurd stories, concerning spirits and ap- paritions, have been commonly propagated amongst weak and credulous people ; and that the Evil Spirit not being the object of our bodily eyes, it would argue the same weakness to give credit to the doc- trine of its existence and agency. But to be con- sistent with ourselves, we might almost as well, on the same principle, deny the reality of all other incorporeal sect, ii.] Natural State of Man. 29 incorporeal beings. What is there, in truth, in the doctrine, which is in itself improbable, or which is. not confirmed by analogy ? We see, in fact, that there are wicked men, enemies to God, and malig- nant towards their fellow-creatures, who take plea- sure, and often succeed, in seducing others to the commission of evil. Why then should it be deemed incredible, that there may be spiritual intelligences of similar propensities, who may in like manner be permitted to tempt men to the practice of sin ? Surely we may retort upon our opponents the charge of absurdity, and justly accuse them of gross incon- sistency, in admitting, without difficulty, the existence and operation of these qualities in a being like man, compounded of matter and spirit, and yet denying them in a purely spiritual being, in direct contra- diction to the authority of Scripture, which they allow to be conclusive, when they cannot pretend for a moment that there is any thing belonging to the nature of matter, to which these qualities naturally adhere. But it is needless to dilate further on a topic which, however it may excite the ridicule of the in- considerate, will suggest matter of serious apprehen- sion to all who form their opinions on a sincere and impartial examination of the word of God. It fills up the measure of our natural misery and helpless- ness. Such then being our condition, thus depraved and weakened within, and tempted from without, it may well fill our hearts with anxiety to reflect, " that " the day will come," when " the Heavens being on " fire shall be dissolved, and the elements shall melt u with fervent heat;" " when the dead, small and " great, shall stand before the tribunal of God," and we shall have to give account of all things done m the body. We are naturally prompted to turn over the page of Revelation with solicitude, in order to discover the attributes and character of our Judge ; but these only serve to turn painful apprehension into fixed and certain terror. c 3 First 30 Natural State of Man. [ch. u. First with regard to the attributes of our Judge. As all nature bears witness to his irresistible power, so we read in Scripture that nothing can escape his observation, or elude his discovery; not only our actions, but our most secret cogitations are open to his view. " He is about our path, and about our " bed, and spieth out all our ways."* " The Lord " searcheth all hearts, and understandeth all the " imaginations of the thoughts." f — " And he will " bring to light the hidden things of darkness, and " will make manifest the counsels of the heart." Now hear his character, and the rule of his award : " The Lord our God is a consuming fire, even a " jealous God." — " He is of purer eyes than to be- " hold iniquity." — " The soul that sinneth, it shall " die."—" The wages of sin is death."—" Without " holiness no man shall see the Lord." These positive declarations are enforced by the accounts which, for our warning, we read in sacred history, of the terrible vengeance of the Almighty : His punishment of " the angels who kept not their " first estate, and whom he hath reserved in ever- " lasting chains under darkness unto the judg- u ment of the great day :" The fate of Sodom and Gomorrah; the sentence issued against the idola- trous nations of Canaan, and of which the execu- tion was assigned to the Israelites, by the express command of God, at their own peril in case of dis- obedience : The ruin of Babylon, of Tyre, of Nineveh, and of Jerusalem, prophetically denounced as the punishment of their crimes, and taking place in an exact and terrible accordance with the divine pre- dictions. Surely these examples may suffice to con- found that fallacious confidence, which, presuming on the Creator's knowledge of our weakness, and his disposition to allow for it, should allege, that instead of giving way to gloomy apprehensions, we might throw ourselves, in full assurance of hope, on the in- finite benevolence of the Supreme Being. It is true, indeed, • Psalm cxxxix. 3. t 1 Chron. xxviii. 9. sect, ii.] Natural State of Man, 31 indeed, that with the threatenings of the word of God, there are mixed many gracious declarations of par- don, on repentance and thorough amendment. But, alas ! who is there among us, whose conscience must not reproach him with having trifled with the long- suffering of God, and with having but ill kept the resolutions of amendment, which had been formed in the seasons of recollection and remorse 1 — And how is the disquietude naturally excited by such a retro- spect, confirmed and heightened by passages like these. " Because I have called, and ye refused ; I " have stretched out my hand, and no man regarded ; " but ye have set at nought all my counsel, and " would none of my reproof: I also will laugh " at your calamity, I will mock when your fear " cometh ; when your fear cometh as desolation, and " your destruction cometh as a whirlwind ; when " distress and anguish cometh upon you. Then shall " they call upon me, but I will not answer; they " shall seek me early, but they shall not find me : " for that they hated knowledge, and did not choose " the fear of the Lord."* The apprehensions which must be excited by thus reading the recorded judg- ments and awful language of Scripture, are confirm- ed to the inquisitive and attentive mind by a close observation of the moral constitution of the world. In fact, all that has been suggested of the final con- sequences of vice, is strictly analogous to what we may observe in the ordinary course of human affairs ; from a careful survey of which it will appear, that God hath established such an order of causes and effects, as, however interrupted here below, by hin- drances and obstructions apparently of a temporary nature, loudly proclaim the principles of his moral government, and strongly suggest that vice and im- prudence will finally terminate in misery, (a) Not that this species of proof was wanted ; for that which we must acknowledge, on weighing the evidence, to be a revelation from God, requires not the aid of such * Prov. i. 24, 25, 26, 27, 28, 29. (a) Vide Butler's Analogy. C4 32 Natural State of Man. [ch. n. such a confirmation: but yet, as this accordance might be expected between the words and the works of the same Almighty Being, it is no idle specula- tion to remark, that the visible constitution of things in the world around us, falls in with the scriptural representations of the dreadful consequences of vice, nay even of what is commonly termed inconsiderate- ness and imprudence. If such, then, be indeed our sad condition, what is to be done ? Is there no hope ? Nothing left for us, " but a fearful looking for of judgment, and fiery in- Christia- " dignation, which shall devour the adver- nity breaks " saries 2 " * Blessed be God ! we are not m - shut up irrecoverably in this sad condition : " Turn you to the strong hold, ye prisoners of hope f* hear one who proclaims his designation, " to heal " the broken-hearted, to preach liberty to the cap- " tives, and recovering of sight to the blind." They who have formed a true notion of their lost and helpless state, will most gladly listen to the sound, and most justly estimate the value, of such a deliver- ance. And hence appears the importance of not passing over in a cursory manner those important topics of the original and superinduced corruption, and weakness of man ; a discussion painful and hu-r miliating to the pride of human nature, to which the mind listens with difficulty, nay with a mixture of anger and disgust ; but well suited to our case, and like the distasteful lessons of adversity, permanently useful in its consequences. It is here, never let it Practical ^ e forgotten, that our foundation must be import- laid; otherwise our superstructure, what- ance and ever we mav think of it, will one day prove uses of the Ottering and insecure. This therefore is doctrine o . of Human not a metaphysical speculation, but a prac- Corrup- tical matter. Slight and superficial concep- Uon ' tions of our state of natural degradation, and of our insufficiency to recover from it by our own unassisted powers, fall in too well with our natural * Heb. x. 27. .sect, ii.] Natural State of Man. 33 natural inconsiderateness, and produce that fatal in- sensibility to the divine threatenings which we can- not but observe to prevail so generally. Having no due sense of the malignity of our disease, and of its dreadful issue, we do not set ourselves to work in earnest to obtain the remedy, and it can only be thus obtained; for, let it be remembered, that deliverance is not forced on us, but offered to us ; we are furnished indeed with every help, and are always to bear in mind, that we are unable of ourselves to will or to do rightly; but we are plainly admonished to " work " out our own salvation with fear and trembling;"* — to be watchful, " because we are encompassed with " dangers;" — to " put on the whole armour of God," because " we are beset with enemies." May we be enabled to shake off that lethargy which is so apt to creep upon us ! For this end, a deep practical conviction of our natural depravity and weakness will be found of eminent advantage. As it is by this we must at first be roused from our fallacious security, so by this we must be kept wakeful and active unto the end. Let J^lcere- us therefore make it our business to have specting this doctrine firmly seated in our under- lt > and its standings, and radically implanted in our J|^ lC( hearts. With a view to our conviction of the truth of this doctrine, we should seriously and attentively consider the firm grounds on which it rests. It is plainly made known to us by the light of nature, and irresistibly enforced on us by the dic- tates of our unassisted understandings. But lest there should be any so obstinately dull, as not to discern the force of the evidence suggested to our reason, and confirmed by all experience, or rather so heedless as not to notice it, the authoritative stamp of Revelation is superadded, as we have seen, to complete the proof; and we must therefore be alto- gether inexcusable, if we still remain unconvinced by such an accumulated mass of argument. But * Philippians ii. 12, C5 34 Corruption of Human Nature. [ch. 11. But it is not sufficient to assent to the doctrine, we must also feel it. To this end, let the power of habit be called in to our aid. Let us accustom our- selves to refer to our natural depravity, as to their primary cause, the sad instances of vice and folly of which we read, or which we see around us, or to which we feel the propensities in our own bosoms ; ever vigilant and distrustful of ourselves, and looking with an eye of kindness and pity on the faults and infirmities of others, whom we should learn to regard with the same tender concern as that, with which the sick are used to sympathize with those who are suf- fering under the same distemper. This lesson once well acquired, we shall feel the benefit of it in all our future progress ; and though it be a lesson which we are slow to leam, it is one in which study and expe- rience, the incidents of every day, and every fresh observation of the workings of our own hearts, will gradually concur to perfect us. Let it not, after all, then, be our reproach, and at length our ruin, that these abundant means of instruction are possessed in vain. SECT. III. Corruption of Human Nature. — Objection. BUT there is one difficulty still behind, more for- midable than all the rest. The pride of man is loth ni . .. to be humbled. Forced to abandon the plea Utyection: . r —That ol innocence, and pressed so closely that he our cor- can no longer escape from the conclusion to ruptwn wmcn we W ould drive him, some more bold and weak- _ . ' ■ness, being Objector faces about and stands at bay, en- ■naturaito deavouring to justify what he cannot deny. Z'cmed bS " Wh atever I am," he contends, " I am what and allow- " my Creator made me. I inherit a nature, edfor— " you yourself confess, depraved, and prone stated and « t ft. h t} j witnstand tne considered. . " temptations to sin by which 1 am en- " vironed 1 If this plea cannot establish my inno- " cence, it must excuse or at least extenuate my " guilt. sect, in.] Objection answered. 35 " guilt. Frail and weak as I am, a Being of infinite "justice and goodness will never try me by a rule, " which however equitable in the case of creatures " of a higher nature, is altogether disproportionate " to mine." Let not my readers be alarmed ! The writer is not going to enter into the discussion of the grand question concerning the origin of moral evil, or to attempt to reconcile its existence and consequent punishment with the acknowledged attributes and perfections of God. These are questions, of which, 1 if one may judge from the little success with which the acutest and profoundest reasoners have been ever labouring to solve the difficulties they contain, the full and clear comprehension is above the intellect of man. Yet, as the objection above mentioned is sometimes heard from the mouths of professed Christians, it must not be passed by without a few short observations. Were the language in question to be addressed to us by an avowed sceptic, though it might not be very difficult to expose to him the futility of his reason- ings, we should almost despair of satisfying him of the soundness of our own. We should perhaps sug- gest impossibilities, which might stand in the way of such a system as he would establish : arguing from concessions which he would freely make, we might indeed point out wherein his pre-conceptions con- cerning the conduct of the Supreme Being, had been in fact already contradicted, particularly by the un- deniable existence of natural or moral evil : and if thus proved erroneous in one instance, why might they not be so likewise in another? But though by these and similar arguments we might at length silence our objector, we could not much expect to bring him over to our opinions. We should proba- bly do better, if we were to endeavour rather to draw him off from those dark and slippery regions, slippery in truth they are to every human foot, and to contend with him, where we might tread with firmness and c 6 freedom, 36 Human Corruption. [ch» xi, freedom, on sure ground, and in the light of day. Then we might fairly lay before him all the various arguments for the truth of our holy religion ; argu- ments which have been sufficient to satisfy the wisest, and the best, and the ablest of men. We might afterwards insist on the abundant confirmation Chris- tianity receives from its being exactly suited to the nature and wants of man ; and we might conclude with fairly putting it to him, whether all this weight of evidence were to be overbalanced by one diffi- culty, on a subject so confessedly high and myste- rious, considering too that he must allow, we see but a part, O how small a part ! of the universal creation of God, and that our faculties are wholly incompe- tent to judge of the schemes of His infinite wisdom. This, if the writer may be permitted to offer his own judgment, is at least in general the best mode, in the case of the objection we are now considering, of dealing with unbelievers ; and to adopt the contrary plan, seems somewhat like that of any one, who hav- ing to convince some untutored Indian of the truth of the Copernican system, instead of beginning with plain and simple propositions, and leading him on to what is more abstruse and remote, should state to him at the outset some startling problems, to which the understanding can only yield its slow assent, when constrained by the decisive force of demon- stration. The novice, instead of lending himself to such a mistaken method of instruction, would turn away in disgust, and be only hardened against his preceptor. But it must be remembered, that the present Work is addressed to those who acknowledge the authority of the Holy Scriptures. And in order to convince all these that there is, somewhere or other, a fallacy in our objector's reasoning, it will be sufficient to establish, that, though the word of God clearly asserts the justice and goodness of the Su- preme Being, and also the natural depravity of man, yet it no less clearly lays down, that this natural de- pravity shall never be admitted as an excuse for sin, J but sect, in.] Objection answered. 37 but that " they which have done evil, shall rise to " the resurrection of damnation." * — " That the wick- " ed shall be turned into hell, and all the people that " forget God." And it is worthy of remark, that, as if for the very purpose of more effectually silencing those unbelieving doubts which are ever springing up in the human heart, our blessed Saviour, though the messenger of peace and good will to man, has again and again repeated these awful denunciations. Nor are the Holy Scriptures less clear and full in guarding us against supposing our sins, or the dread- ful consequences of them, to be chargeable on God. — " Let no man say when he is tempted, I am tempted " of God: for God cannot be tempted with evil, nei- " ther tempteth he any man:" f " The Lord is not " willing that any should perish." J And in other passages, where the idea is repelled as injurious to his character : " Have I any pleasure at all that the " wicked should die? saith the Lord God; and not " that he should return from his ways, and liye? "|| " For I have no pleasure in the death of him that " dieth, saith the Lord God." § Indeed almost every page of the word of God contains some warning or invitation to sinners ; and all these, to a considerate mind, must be unquestionable proofs of our present position. It has been the more necessary not to leave unno- ticed the objection which we have been now refuting; because, where not admitted to such an unqualified extent as altogether to take away the moral respon- sibility of man, and when not avowed in the daring language in which it has been above stated, it may frequently be observed to exist in an inferior degree : and often, when not distinctly formed into shape, it lurks in secret, diffusing a general cloud of doubt or unbelief; or lowering our standard of right, or whispering fallacious comfort, and producing a ruin- ous tranquillity. It is of the utmost importance tb remark, • John v. 29. t James i. 13. % 2 Peter iii. 9. j| Ezek. xviii. 23. . . § Ejek. xviii. 32. 38 Human Corruption. [ch. n. remark, that though the Holy Scriptures so clearly- state the natural corruption and weakness of man, yet they never, in the remotest degree, countenance, but throughout directly oppose, the supposition to which we are often too forward to listen, that our natural corruption and weakness may be admitted as lowering the demands of divine justice, and in some sort palliating our transgressions of the laws of God. It would not be difficult to show that such a notion is at war with the whole scheme of redemption by the atonement of Christ. But perhaps it may be enough, when any such suggestions as those which we are condemning force themselves into the imagination of a Christian, to recommend it to him to silence them by what is their best practical answer : that if our natural condition be depraved and weak, our tempta- tions numerous, and our Almighty Judge infinitely holy: yet that the offers of pardon, grace, and strength to penitent sinners are universal and unli- mited. Let it not however surprise us, if in all this there seem to be involved difficulties which we can- not fully comprehend. How many such present themselves on all sides! Scarcely is there an object around us, that does not afford endless matter of doubt and argument. The meanest reptile which crawls on the earth, nay, every herb and flower which we behold, baffles the imbecility of our limited in- quiries. All nature calls upon us to be humble. Can it then be surprising if we are at a loss on this question, which respects, not the properties of mat- ter, or of numbers, but the councils and ways of Him whose " understanding is infinite," * " whose judg- " ments are declared to be unsearchable, and his " ways past finding out? " f In this our ignorance, however, we may calmly repose ourselves on his own declaration, " That though clouds and darkness are " round about him, yet righteousness and judgment " are the habitation of his throne." { Let it also be remembered, that if in Christianity some things are difficult, * Psalm cxlvii. 5. t Rom. xi. 33. $ Psalm xcvii. 2. sect, in.] Objection answered. 39 difficult, that which we are most concerned to know, is plain and obvious. To this it is true wisdom to attach ourselves, assenting to what is revealed, where it is above our comprehension (we do not say con- trary to our reason,) and believing it on the credit of what is clearly discerned and satisfactorily established. In truth, we are all perhaps too apt to plunge into depths, which it is beyond our power to fathom ; and it was to warn us against this very error, that the in- spired writer, having threatened the people, whom God had selected as the objects of his special favour, with the most dreadful punishments, if they should forsake the law of the Lord, and having introduced surrounding nations as asking the meaning of the severe infliction, winds up the whole with this in- structive admonition: " Secret things belong unto " the Lord our God ; but those which are revealed " belong unto us, and to our children for ever, that " we may do all the words of this law." # To any one who is seriously impressed with a sense of the critical state in which we are here placed, a short and uncertain space in which to make our peace with God, and this little span of life followed by the last judgment, and an eternity of unspeakable happiness or misery, it is indeed an awful and an affecting spectacle, to see men thus busying them- selves in vain speculations of an arrogant curiosity, and trifling with their dearest, their everlasting in- terests. It is but a feeble illustration of this exquisite folly to compare it to the conduct of some convicted rebel, who, when brought into the presence of his Sovereign, instead of seizing the occasion to sue for mercy, should even treat with neglect and contempt the pardon which should be offered to him, and in- solently employ himself in prying into his Sove- reign's designs, and criticising his counsels. But our case, too similar as it is to that of the convicted rebel, differs from it in this grand particular, that at the best, his success must be uncertain, ours, if it be not * Deut. xxix. 29. 40 Inadequate Conceptions concerning [ch. in. not our own fault, is sure ; and while, on the one hand, our guilt is unspeakably greater than that of any rebel against an earthly monarch, so, on the other, we know that our Sovereign is " long-suffering, •" and easy to be intreated •" more ready to grant for- giveness than we to ask it. Well then may we adopt the language of the poet: What better can we do, than prostrate fall Before him reverent ; and there confess Humbly our faults, and pardon beg ; with tears Watering the ground, and with our sighs the air Frequenting, sent from hearts contrite, in sign Of sorrow unfeign'd, and humiliation meek ? Milton. CHAPTER III. CHIEF DEFECTS OF THE RELIGIOUS SYSTEM OF THE BULK OF PROFESSED CHRISTIANS, IN WHAT REGARDS OUR LORD JESUS CHRIST, AND THE HOLY SPIRIT— WITH A DISSERTATION CONCERNING THE USE OF THE PASSIONS IN RELIGION. SECT. I. Inadequate Conceptions concerning our Saviour and the Holy Spirit. THAT " God so loved the world, as of his tender " mercy to give his only Son Jesus Christ for Leading " our redemption:'' Doctrines That our blessed Lord willingly left the ChristTifd ' gl° r y °f tne father, and was made man : the Holy That " he was despised and rejected of Spirit, us " m en, a man of sorrows, and acquainted £'>„;?, "^th grief:" That " he was wounded for our trans- u gressions ; that he was wounded for our iniquities :" That " the Lord laid on him the iniquity of us *< all:" That at length " he humbled himself even to the " death sect. I.] our Saviour and the Holy Spirit. 41 " death of the Cross, for us miserable sinners ; to the " end that all who with hearty repentance and true " faith should come to him, might not perish, but " have everlasting life:" That he " is now at the right hand of God, " making intercession" for his people : That " being reconciled to God by the death of " his Son, we may come boldly unto the throne of " grace, to obtain mercy and find grace to help in " time of need :" That our heavenly Father " will surely give his " Holy Spirit to them that ask him :" That " the Spirit of God must dwell in us ;" and that " if any man have not the Spirit of Christ, he " is none of his :" That by this divine influence " we are to be re- " newed in knowledge after the image of him who " created us," and " to be filled with the fruits of " righteousness, to the praise of the glory of his " grace ;" — that " being thus made meet for the in- " heritance of the saints in light," we shall sleep in the Lord; and that when the last trumpet shall sound, this corruption shall put on incorruption — and that being at length perfected after his likeness, we shall be admitted into his heavenly kingdom. These are the leading doctrines concerning our Saviour, and the Holy Spirit, which are taught in the Holy Scriptures, and held by the Church of Eng- land. The truth of them, agreeably to our general plan, will be taken for granted. Few of those, who have been used to join in the established form of worship, can have been, it is hoped, so inattentive, as to be ignorant of these grand truths, which are to be found every where dispersed throughout our ex- cellent Liturgy. Would to God it could be presumed, with equal confidence, that all who assent to them in terms, discern in the understanding their force and excellency, and feel their power in the affections, and their transforming influence in the heart. What livelv emotions are they calculated to excite in us, of 42 Inadequate Conceptions concerning [ch. in. of deep self-abasement, and abhorrence of our sins ; together with humble hope, and firm faith, and heavenly joy, and ardent love, and active unceasing gratitude ! But here, it is to be feared, will be found a grand defect in the religion of the bulk of professed Chris- Popuiar tians ; a defect like the palsy at the heart, Notions, which, while in its first attack, it changes but little the exterior appearance of the body, extin- guishes the internal principle of heat and motion, and soon extends its benumbing influence to the remotest fibres of the frame. This defect is closely connected with that which was the chief subject of the last chapter : " they that be whole need not a " physician, but they that are sick." Had we duly felt the burthen of our sins, accompanied with a deep conviction that the weight of them must finally sink us into perdition, our hearts would have danced at the sound of the gracious invitation, " Come unto " me, all ye that labour and are heavy laden, and " I will give you rest."* But in those who have scarcely felt their sins as any incumbrance, it would be mere affectation to pretend to very exalted con- ceptions of the value and acceptableness of the prof- fered deliverance. This pretence accordingly, is seldom now kept up ; and the most superficial ob- server, comparing the sentiments and views of the bulk of the Christian world, with the articles still retained in their creed, and with the strong language of Scripture, must be struck with the amazing dis- proportion. To pass over the throng from whose minds Re- ligion is altogether excluded by the business or the vanities of life, how is it with the more decent and moral ? To what criterion shall we appeal ? Are their hearts really filled with these things, and warmed by the love which they are adapted to inspire 1 Then surely their minds are apt to stray to them almost unseasonably ; * Matt. xi. 28. sect, i.] our Saviour and the Holy Spirit. 43 unseasonably; or at least to hasten back to them with eagerness, when escaped from the estrangement imposed by the necessary cares and business of life. He was a masterly describer of human nature, who thus pourtrayed the characters of an undissembled affection ; " Unstaid and fickle in all other things, " Save in the constant image of the object, " That is beloved." Shakspeare. " And how," it may be perhaps replied, " do you " know, but that the minds of these people are thus " occupied ? Can you look into the bosoms of men V Let us appeal to a test to which we resorted in a for- mer instance. " Out of the abundance of the heart," it has been pronounced, " the mouth speaketh." Take these persons then in some well selected hour, and lead the conversation to the subject of Religion. The utmost which can be effected is, to bring them to talk of things in the gross. They appear lost in generalities ; there is nothing precise and determinate, nothing which implies a mind used to the contempla- tion of its obj ect. In vain you strive to bring them to speak on that topic, which one might expect to be ever uppermost in the hearts of redeemed sinners. They elude all your endeavours; and if you make mention of it yourself, it is received with no very cor- dial welcome at least, if not with unequivocal disgust; it is at the best a forced and formal discussion. The excellence of our Saviour's moral precepts, the kind- ness and simplicity, the self-denial and unblemished purity of his life, his patience and meekness in the hour of death, cannot indeed be spoken of but with admiration, when spoken of at all, as they have often extorted unwilling praise from the most willing and malignant infidels. But are not these mentioned as qualities in the abstract, rather than as the perfec- tions and lineaments of our patron and benefactor and friend, " who loved us, and gave himself for us ;" of Him " who died for our offences, and rose again " for our justification ;" " who is even now at the " right 44 Inadequate Conceptions concerning [ch. in. fi right hand of God, making intercession for us?" Who would think that the kindness and humanity, and self-denial, and patience in suffering, which we so drily commend, had been exerted towards our- selves, in acts of more than finite benevolence, of which we were to derive the benefit; in condescensions and labours submitted to for our sakes ; in pain and ig- nominy endured for our deliverance ? But these grand truths are not suffered to vanish altogether from our remembrance. Thanks to the compilers of our Liturgy, more than to too many of the occupiers of our pulpits, they are forced upon our notice in their just bearings and connections, as often as we attend the Service of the church. Yet is it too much to affirm, that, though there entertained with decorum, as what belong to the day and place, and occupation, they are yet too generally heard of with little interest ; like the legendary tales of some venerable historian, or like other transactions of great antiquity, if not of doubtful credit; which, though important to our ancestors, relate to times and circumstances so different from our own, that we cannot be expected to take any great concern in them ? We hear them therefore with apparent indif- ference ; we repeat them almost as it were by rote, assuming by turns the language of the deepest humi- liation and of the warmest thankfulness, with a calm unaltered composure ; and when the service of the day is ended, they are dismissed altogether from our thoughts, till on the return of another Sunday, a fresh attendance on public worship gives occasion for the renewed expressions of our periodical hu- mility and gratitude. In noticing such lukewarm- ness as this, surely the writer were to be pardoned, if he were to be betrayed into some warmth of con- demnation. The Unitarian and Socinian indeed, who deny, or explain away the peculiar doctrines of the Gospel, may be allowed to feel these grand truths, and to talk of them with little emotion. But in those who profess a sincere belief in them, this cold- ness sect, i.] our Saviour and the Holy Spirit, 4-5 ness is insupportable. The greatest possible services of man to man must appear contemptible, when compared with " the unspeakable mercies of Christ ;": mercies so dearly bought, so freely bestowed — a de-^ liverance from eternal misery — the gfift of a " crown " of glory that fadeth not away." Yet, what judg- ment should we form of such conduct, as is here censured, in the case, of any one, who had received some signal services from a fellow creature ? True love is an ardent and an active principle; a cold, a dormant, a phlegmatic gratitude, are contradictions in terms. When these generous affections really exist in us in vigour, are we not ever fond of dwelling on the value, and enumerating the merits, of our benefactor ? How are we moved when any thing is asserted to his disparagement ! How do we delight to tell of his kindness ! With what pious care do we preserve any memorial of him, which we may hap- pen to possess ! How gladly do we seize any oppor- tunity of rendering to him, or to those who are dear to him, any little good offices, which though in them- selves of small intrinsic worth, may testify the sin- cerity of our thankfulness ! The very mention of his name will cheer the heart, and light up the counte- nance !— And if he be now no more, and if he had made it his dying request, that, in a way of his own appointment, we would occasionally meet to keep the memory of his person, and of his services, in lively exercise; how should we resent the idea of failing in the performance of so sacred an obligation ! Such are the genuine characters, such the natural workings, of a lively gratitude. And can we believe, without doing violence to the most established prin- ciples of human nature, that where the effects are so different, the internal principle is in truth the same ? If the love of Christ be thus languid in the bulk of nominal Christians, their joy and trust in him can- not be expected to be very vigorous. Here again we find reason to remark, that there is nothing distinct, nothing specific, nothing which implies a mind' acquainted 46 Inadequate Conceptions concerning [ch. in. acquainted with the nature of the Christian's pri- vileges, and familiarized with their use ; habitually solacing itself with the hopes held out by the Gospel, and animated by the sense of its high endowments, and its glorious reversion. The doctrine of the sanctifying operations of the Holy Spirit, appears to have met with still worse Hoi S irit's treatment. It would be to convey a very in- Operations. adequate idea of the scantiness of the con- ceptions on this head, of the bulk of the Christian world, to affirm merely, that they are too little conscious of the inefficacy of their own unas- sisted endeavours after holiness of heart and life, and that they are not daily employed in humbly and di- ligently using the appointed means for the reception and cultivation of the divine assistance. We should hardly go beyond the truth in asserting, that for the most part their notions on this subject are so con- fused and faint, that they can scarcely be said in any fair sense to believe the doctrine at all. The writer of these sheets is by no means unap- prized of the objections which he may expect from T those whose opinions he has been so freely Language , . r . f of one who condemning. He is prepared to near it objects urged, " that often, where there have been reif'hut 6 " tne stron g est pretences to the religious affections " affections, there has been little or nothing towards our " of the reality of them ; and that, even omit- Saviour. u tm g tne ^stances, which however have " been but too frequent, of studied hypocrisy, those " affections which have assumed to themselves the " name of religious, have been merely the flights of " a lively imagination, or the working of a heated " brain ; in particular, that this love of our Saviour, " which has been so warmly recommended, is no " better than a vain fervour, which dwells only in the " disordered mind of the enthusiast: that Religion " is of a more steady nature; of a more sober and " manly sect, i.] our Saviour and the Holy Spirit. 47 " manly quality; and that she rejects with scorn, the 11 support of a mere feeling, so volatile and indeter- " minate, so trivial and useless, as that with which we " would associate her ; a feeling varying in different " men, and even in the same man at different times, " according to the accidental flow of the animal " spirits ; a feeling, of which it may perhaps be said, " we are from our very nature, hardly susceptible " towards an invisible Being." " As to the Operations of the Holy Spirit," it may probably be further urged, " it is perhaps scarcely " worth while to spend much time in in- " quiring into the theory, when, in practice a ? ainst the " at least, it is manifest, that there is no Operations " sure criterion whereby any one can as- °f the Hol }f " certain the reality of them, even in his pint ' " own case, much less in that of another. All we " know is, that pretenders to these extraordinary as- " sistances, have never been wanting to abuse the " credulity of the vulgar, and to try the patience of " the wise. From the canting hypocrites and wild " fanatics of the last century, to their less dangerous, " chiefly because less successful, descendants of the " present day, we hear the same unwarranted claims, " the same idle tales, the same low cant; and we may " discern not seldom the same mean artifices and " mercenary ends. The doctrine, to say the best of " it, can only serve to favour the indolence of man ; " while professing to furnish him with a compen- " dious method of becoming wise and good, it super- " sedes the necessity of his own personal labours. " Quitting therefore all such slothful and chimerical " speculations, it is true wisdom to attach ourselves " to what is more solid and practical; to the work, " which you will not deny to be sufficiently difficult " to find us of itself full employment, the work of " rectifying the disorders of the passions, and of im- " planting and cultivating the virtues of the moral " character." — " It is the service of the understand- ing 48 Inadequate Conceptions concerning [ch. m. S* ing which God requires of us, which you would £ degrade into a mere matter of bodily temperament, f c and imaginary impulses. You are contending for " that, which, not only is altogether unworthy of our " Divine Master, but which, with considerate men, " has ever brought his religion into suspicion and " disrepute, and, under a show of honouring him, " serves only to injure and discredit his cause." Our Objector, warming as he proceeds, will perhaps assume a more impatient tone. " Have not these " doctrines," he may exclaim, " been ever perverted " to purposes the most disgraceful to the Religion " of Jesus? If you want an instance, look to the " standard of the Inquisition, and behold the pious " Dominicans torturing their miserable victims for « the love of Christ.* Or would you rather see the " effects of your principles on a larger scale, and by " wholesale, if the phrase may be pardoned ; cast " your eyes across the Atlantic, and let your zeal be " edified by the holy activity of Cortez and Pizarro, " and their apostles of the western hemisphere. To " what else have been owing the extensive ravages " of national persecutions, and religious wars and " crusades; whereby rapacity, and pride, and cru- " elty sheltering themselves under the mask of this " specious principle, have so often afflicted the " world? The Prince of Peace has been made to " assume the port of a ferocious conqueror, and, " forgetting the message of good-will to men, has " issued forth, like a second Scourge of the Earth, f " to plague and desolate the human species." That the sacred name of Religion has been too often prostituted to the most detestable purposes; that furious bigots and bloody persecutors, Reply to an( j S elf-interested hypocrites of all quali- the above . . , . r -i • Allegations, ties and dimensions, trom the rapacious leader * This was the motto on their banner. t Title of Attila a king of the Huns, whose desolating ravages are* well known. sect, i.] our Saviour and the Holy Spirit, 41) leader of an army to the canting oracle of a congre- gation, have falsely called themselves Christians, are melancholy and humiliating truths, which (as none so deeply lament them) none will more readily admit than they, who best understand the nature of Chris- tianity, and are most concerned for her honour. We are ready to acknowledge also without dispute, that the religious affections, and the doctrine of divine assistance, have at all times been more or less dis- graced by the false pretences and extravagant con- duct of wild fanatics and brain-sick enthusiasts. All this, however, is only as it happens in other instances, wherein the depravity of man perverts the bounty of God. Whv is it here only to be made an argument that there is danger of abuse ? So is there also in the case of every operative principle, whether in the natu- ral or moral world. Take for an instance the powers and properties of matter. These were doubtless de- signed by Providence for our comfort and well-being ; yet they are often misapplied to trifling purposes, and still more frequently turned into so many agents of misery and death. On this fact indeed is founded the well-known maxim, not more trite than just, that " the best things when corrupted become the worst f a maxim which is peculiarly just in the instance of Religion. For in this case it is not merely, as in some others, that a great power, when mischievously applied, must be hurtful in proportion to it's strength ; but that the very principle, on which in general we depend for restraining and retarding the progress of evil, not only ceases to interpose any kindly check, but is powerfully active in the opposite direction. But will vou therefore discard Religion altogether ? It is upon this very ground, that the Infidels of a neighbouring country have lately made war against Christianity; with what effects the world has not now to learn. But suppose Religion were discarded, then Liberty remains to plague the world; a power, which though, when well employed, the dispenser of light and happiness, has been often proved, emi- d nently 5o Inadequate Conceptions concerning [ch. in. nently proved, in the instance of a neighbouring country, to be capable, when abused, of becoming infinitely mischievous. Well, then, extinguish Li- berty. Then what more abused by false pretenders, than Patriotism ? Well, extinguish Patriotism. But then the wicked career to which we have adverted, must have been checked but for Courage. Blot out Courage — and so might you proceed to extinguish one by one, Reason, and Speech, and Memory, and all the discriminating prerogatives of man. But per- haps more than enough has been already urged in reply to an objection, which is built on ground so indefensible, as that which would equally warrant our condemning any physical or moral faculty altogether, on account of its being occasionally abused. As to the position of our Opponent, that there is no way whereby the validity of any pretensions to the religious affections may be ascertained ; it must partly be admitted. Doubtless we are not able always to read the hearts of men, and to discover their real characters ; and hence it is, that we in some mea- sure lie open to the false and hypocritical pretences which are brought forward against us so trium- phantly. But then these pretences no more prove all similar claims to be founded in falsehood and hypo- crisy, than there having been many false and inte- rested pretenders to wisdom and honesty, would prove that there can be no such thing as a wise or an honest man. We do not argue thus but where our reason is under a corrupt bias. Why should we be so much surprised and scandalised, when these impostors are detected in the church of Christ ? It is no more than our blessed Master himself taught us to expect ; and when the old difficulty is stated, " Didst thou not sow good seed in thy field, whence " then hath it tares ? " his own answer furnishes the best solution — " an enemy hath done this." — Hypo- crisy is indeed detestable, and enthusiasm sufficiently mischievous to justify our guarding against its approaches with jealous care. Yet it may not be improper sect. i.J our Saviour and the Holy Spirit. 5i improper to take this occasion for observing that we are now and then apt to draw too unfavourable con- clusions from unpleasant appearances, which may perhaps be chiefly or altogether owing to gross or confused conceptions, or to a disgusting formality of demeanour, or to indeterminate, low, or improperly familiar expressions. The mode and language, in which a vulgar man will express himself on the sub- ject of Religion, will probably be vulgar, and it is difficult for people of literature and refinement not to be unreasonably shocked by such vulgarities. But we should at least endeavour to correct the rash judgments which we may be disposed to form on these occasions, and should learn to recognize and to prize a sound texture and just configuration, though disguised beneath a homely or uncouth dra- pery. It was an Apostle who declared that he had come to the learned and accomplished Grecians, " not with excellency of speech, or the wisdom of " words." From these he had studiously abstained, lest he should have seemed to owe his success rather to the graces of oratory, than to the efficacy of his doctrines, and to the divine power with which they were accompanied. Even in our own times, when the extraordinary operations and miraculous gifts of the Holy Spirit having ceased, the necessity of study and preparation, and of attention to manner as well as matter, in Order to qualify men to become teachers of religion, are no longer superseded, it is no more than an act of justice explicitly to remark, that a body of Christians, which from the peculiarly offen- sive grossnesses of language in use among them, had, not without reason, excited suspicions of the very worst nature, have since reclaimed their cha- racter, (b) and have perhaps excelled all mankind in solid and unequivocal proofs of the love of Christ, and of the most ardent, and active, and patient zeal in (b) Vide the Testimony of West India merchants to the Moravians, in the Report of the Privy Council on the Slave Trade. D2 52 On the Admission of [ch. in. in his service. It is a zeal tempered with prudence, softened with meekness, soberly aiming at great ends by the gradual operation of well-adapted means, sup- ported by a courage which no danger can intimidate, and a quiet constancy which no hardships can exhaust. SECT. II. On the Admission of the Passions into Religion. THE objection of our Opponent, that by insisting on the obligation of making our blessed Saviour the object of our affections, we are degrading our reli- gious services, and are substituting a set of mere feelings in place of the worship of the understanding, is an objection which deserves our most serious con- sideration. If it be just, it is decisive; for ours must be unquestionably " a reasonable service." * The Objector must mean, either, that these affec- tions are unreasonable in themselves, or that they are misplaced in Religion. He can scarcely, how- ever, intend that the affections are in their own na- ture unreasonable. To suppose him to maintain this position, were to suppose him ignorant of what every school-boy knows of the mechanism of the human mind. We shall therefore take it for granted, that this cannot be his meaning, and proceed to examine the latter part of the alternative. Here also it may either be intended, that the affections are misplaced in Religion generally, or that our blessed Saviour is not the proper object of them. This notion of the affections being out of place in Religion, is indeed an opinion which appears to be generally prevalent. The affections are regarded as the strong holds of enthusiasm. It is therefore judged most expedient to act, as prudent generals are used to do, when they raze the fortress, or spike the cannon, which are likely to fall into the hands of an enemy. Mankind are apt to be the dupes of misapplied terms ; and the progress of the persuasion now * Rom- ii. 1. sect, ii.] the Passions into Religion, 53 now in question, has been considerably aided by an abuse of language not sufficiently checked in its first advances, whereby that species of Religion which is opposite to the warm and affectionate kind, has been suffered almost without disturbance, to usurp to it- self the epithet of rational. But let not this claim be too hastily admitted. Let the position in ques- tion be thoroughly and impartially discussed, and it will appear, if I mistake not, to be a gross and per- nicious error. If amputation be indeed indispensa- ble, we must submit to it; but we may surely expect to be heard with patience, or rather with favour and indulgence, while we proceed to show, that there is no need to have recourse to so desperate a remedy. The discussion will necessarily draw us into length. But our prolixity will not be greater than may well be claimed by the importance of the subject, espe- cially as it scarcely seems to have hitherto sufficiently engaged the attention of writers on the subject of Religion. It cannot methinks but afford a considerable pre- sumption against the doctrine which we are about to combat, that it proposes to exclude at once from the service of Religion so grand a part of the com- position of man; that in this our noblest employ- ment it condemns as worse than useless, all the most active principles of our nature. One cannot but suppose, that like the organs of the body, so the ele- mentary qualities and original passions of the mind were all given us for valuable purposes by our all- wise Creator. It is indeed one of the sad evidences of our fallen condition, that they are now perpetually rebelling against the powers of reason and con- science, to which they should be subject. But even if Revelation had been silent, natural reason might have in some degree presumed, that it would be the effect of a Religion which should come from God, completely to repair the consequences of our super- induced depravity. The schemes of mere human wisdom had indeed tacitly confessed, that this was d 3 a task 54 On the Admission of [ch. in, a task beyond their strength. Of the two most cele- brated systems of philosophy, the one expressly con- firmed the usurpation of the passions; while the other, despairing of being able to regulate them, saw nothing left but their extinction. The former acted like a weak government, which gives independence to a rebellious province, which it cannot reduce. The latter formed its boasted scheme merely upon the plan of that barbarous policy, which composes the troubles of a turbulent land by the extermination of its inhabitants. This is the calm, not of order, but of inaction ; it is not tranquillity, but the stillness of death ; Trucidare falso nomine imperium, & ubi solitudinem faciunt, pacem appellant. — Tacit. Christianity, we might hope, would not be driven to any such wretched expedients: nor in fact does she condescend to them. They only thus undervalue her strength, who mistake her character, and are igno- rant of her powers. It is her peculiar glory, and her special office, to bring all the faculties of our nature into their just subordination and dependence; that so the whole man, complete in all his functions, may be restored to the true ends of his being, and be de- voted, entire and harmonious, to the service and glory of God. " My son, give me thine heart " — " Thou shalt love the Lord thy God with all thy heart:" — Such are the direct and comprehensive claims which are made on us in the holy Scriptures. We can scarcely indeed look into any part of the sacred volume without meeting abundant proofs that it is the religion of the Affections which God parti- cularly requires. Love, Zeal, Gratitude, Joy, Hope, Trust, are each of them specified ; and are not al- lowed to us as weaknesses, but enjoined on us as our bounden duty, and commended to us as our accept- able worship. Where passages are so numerous, there would be no end of particular citations. Let it be sufficient, therefore, to refer the reader to the word sect, ii.] the Passions into Religion. 55 word of God. There let him observe, too, that as the lively exercise of the passions towards their legiti- mate object is always spoken of with praise, so a cold, hard, unfeeling heart is represented as highly criminal. Lukewarmness is stated to be the object of God's disgust and aversion ; zeal and love, of his favour and delight; and the taking away of the heart of stone and the implanting of a warmer and more tender nature in its stead, are specifically promised as the effects of his returning favour, and the work of his renewing grace. It is the prayer of an in- spired teacher, in behalf of those for whom he was most interested, " that their love," already acknow- ledged to be great, " might abound yet more and " more:"* Those modes of worship are prescribed, which are best calculated to excite the dormant affections, and to maintain them in lively exercise ; and the aids of music and singing are expressly superadded to increase their effect. If we look to the most eminent of the Scripture Characters, we shall find them warm, zealous, and affectionate. When engaged in their favourite work of celebrating the goodness of their Supreme Benefactor, their souls appear to burn within them, their hearts kindle into rapture; the powers of language are inadequate to the expression of their transports; and they call on all nature to swell the chorus, and to unite with them in hallelujahs of gratitude, and joy, and praise. The man after God's own heart most of all abounds in these glowing effusions; and his compositions appear to have been given us in order to set the tone, as it were, to all succeeding generations. Accordingly, to quote the words of a late excellent prelate,f who was himself warmed with the same heavenly flame, " in the language of this " divine book, the praises of the church have been u offered up to the Throne of Grace from age to age." When God was pleased to check the future Apostle of the Gentiles in his wild career, and to make him a monument * Philipp. i. 9. t Dr. Horne. D 4 56 On the Admission of [eh. in, monument of transforming grace; was the force of his affections diminished, or was it not that their di- rection only was changed? He brought his affections entire and unabated into the service of his blessed Master. His zeal now burned even with an increase of brightness; and no intenseness, no continuance, of sufferings could allay its ardor, or damp the fer- vors of his triumphant exultations. Finally — The worship and service of the glorified spirits in Heaven, is not represented to us as a cold intellectual inves- tigation, but as the worship and service of gratitude and love. And surely it will not be disputed, that it should be even here the humble endeavour of those who are promised while on earth " to be made meet " to be partakers of the inheritance of the saints in " light," to bring their hearts into a capacity for joining in those everlasting praises. But it may not be unadvisable for the writer here to guard against a mistaken supposition from which True Test the mind of our Objector by no means mie^ofthe appears exempt; that the force of the re- TeUgtm 16 ligious affections is to be chiefly estimated Affections, by the degree of mere animal fervor, by ardors and transports, and raptures, of which, from constitutional temperament, a person may be easily susceptible; or into which daily experience must convince us, that people of strong imaginations and of warm passions may work themselves without much difficulty, where their hearts are by no means truly or deeply interested. Every tolerable actor can attest the truth of this remark. These high de- grees of the passions bad men may experience, good men may want. They may be affected; they may be genuine; but whether genuine or affected, they form not the true standard by which the real nature or strength of the religious affections is to be deter- mined. To ascertain these points, we must examine whether they appear to be grounded in knowledge, to have their root in strong and just conceptions of the sect. II.] the Passions into Religion. 57 the great and manifold excellencies of their object, or to be ignorant, unmeaning, or vague; whether they are natural and easy, or constrained and forced ; wakeful, and apt to fix on their great objects, and delighting in the exercises of prayer, and praise, and religious contemplation, which may be called their proper nutriment; or voluntarily omitting suitable occasions of receiving it, looking forward to such opportunities with little expectation, looking back on them with little complacency, and being disap- pointed of them with little regret ; we must observe whether these religious affections are merely occa- sional visitants, or the abiding inmates of the soul : whether they have got the mastery over the vicious passions and propensities, with which, in their origin, and nature, and tendency, they are at open variance ; or whether, if the victory be not yet complete, the war is at least constant, and the breach irreconcilable : whether they moderate and regulate all the inferior appetites and desires which are culpable only in their excess, thus striving to reign in the bosom with a settled undisputed predominance: And we must examine whether, above all, they manifest them- selves by prompting to the active discharge of the duties of life, the personal, the domestic, the profes- sional, the social, and civil duties. Here the wideness of their range and the universality of their influence, will generally serve to distinguish them from those partial efforts of diligence and self-denial, to which mankind are prompted by subordinate motives. All proofs other than this deduced from conduct, are in some degree ambiguous. This, this only, whether we argue from Reason or from Scripture, is a sure, infallible criterion. From the daily incidents of conjugal and domestic life, we learn, that a heat of affection occasionally vehement, but superficial and transitory, may consist too well with a course of con- duct, exhibiting incontestable proofs of neglect and unkindness. But the passion, which alone the holy d 5 Scriptures 58 On the Admission of [ch. in. Scriptures dignify with the name of Love, is a deep, not a superficial feeling; a fixed and permanent, not an occasional emotion. It proves the validity of its title, by actions corresponding with its nature, by practical endeavours to gratify the wishes, and to promote the interests, of the object of affec- tion. " If a man love me, he will keep my sayings." " This is the love of God, that we keep his com- " mandments." This therefore is the best standard by which to try the quality, or, the quality being ascertained, to estimate the strength of the religious affections. Without suffering ourselves to derive too much complacency from transient fervors of devotion, we should carefully and frequently prove ourselves by this less doubtful test ; impartially examining our daily conduct ; and often comparing our actual, with our possible services ; the fair amount of our exer- tions, with our natural or acquired means and op- portunities of usefulness. After this large explanation, the prolixity of which will, we trust, be pardoned on account of the importance of the subject, and the danger of mis- takes both on the right hand and on the left, we are perfectly ready to concede to the objector, that the religious affections must be expected to be more or less lively in different men, and in the same man at different times, in proportion to natural tempers, ages, situations, and habits of life. But, to found an objection on this ground, would be as unreasonable, as it would be altogether to deny the obligation of the precepts, which command us to relieve the neces- sities of the indigent, because the infinitely varying circumstances of mankind must render it impossible to specify beforehand the sum which each individual ought on the whole to allot to this purpose, or to fix, in every particular instance, on any determinate measure and mode of contribution. To the one case no less than to the other, we may apply the maxim of an eminent writer, " An honest heart is the best casuist/' sect, ii.] the Passions into Religion. 59 casuist." He who every where but in Religion is warm and animated, there only phlegmatic and cold, can hardly expect, especially if this coldness be not the subject of unfeigned humiliation and sorrow, that his plea on the ground of natural temper should be admitted; any more than that of a person who should urge his poverty as a justification of his not relieving the wants of the necessitous, at the very time of his lanching out into expense without re- straint, on occasions in which he was really prompted by his inclinations. In both cases, " it is the willing " mind which is required." Where that is found, every " man will be judged according to what he " hath, and not according to what he hath not." # After the decisive proofs already adduced from the word of God, of the unreasonableness of the objection to admitting the passions into religion, all further arguments may appear superfluous to any one who is disposed to bow to scriptural authority. Yet the point is of so much importance, and, it is to be feared, so little regarded, that it may not be amiss to continue the discussion. The best conclusions of reason will be shown to fall in with what clearly appears to be the authoritative language of revelation ; and to call in the aid of the affections to the service of religion, will prove to be, not only what sober Reason may permit as in some sort allowable, but what she clearly and strongly dictates to our The A ff ec ~ deliberate judgments as indispensably re- mere i v a i, quisite for us, in the circumstances wherein lovable in we are placed. We have every one of us ? eU f l "l 1 ' a work to accomplish, wherein our eternal 7 ^J s 'f r yf interests are at stake ; a work to which we are naturally indisposed. We live in a world abound- ing with objects which distract our attention and divert our endeavours ; and a deadly enemy is ever at hand to seduce and beguile us. If we persevere indeed, success is certain ; but our efforts must know no remission. There is a call on us for vigorous and • 2 Cor. viii. 12. continual jd6 6o On the Admission of [ch. m. continual resolution, self-denial, and activity. Now, man is not a being of mere intellect. Video meliora proboque, deteriora sequor, is a complaint which, alas ! we all of us might daily utter. The slightest solicitation of appetite is often able to draw us to act in opposition to our clearest judgment, our highest interests, and most resolute determinations. Sickness, poverty, disgrace, and even eternal misery itself, sometimes in vain solicit our notice ; they are all excluded from our view, and thrust as it were beyond the sphere of vision, by some poor unsubstantial transient object, so minute and contemptible as almost to escape the notice of the eye of reason. These observations are more strikingly confirmed in our religious concerns than in any other ; because in them the interests at stake are of transcendent im- portance : but they hold equally in every instance, ac- cording to its measure, wherein there is a call for la- borious, painful, and continued exertions, from which we are likely to be deterred by obstacles, or seduced by the solicitations of pleasure. What, then, is to be done in the case of any such arduous and necessary undertaking? The answer is obvious — You should endeavour not only to convince the understanding, but also to affect the heart ; and for this end, you must secure the reinforcement of the passions. This is indeed the course which would be naturally fol- lowed by every man of common understanding, who should know that some one, for whom he was deeply interested, a child, for instance, or a brother, were about to enter on a long, difficult, perilous, and cri- tical adventure, wherein success was to be honour and affluence ; defeat was to be contempt and ruin. And still more, if the parent were convinced that his child possessed faculties which, strenuously and unremit- tingly exerted, would prove equal to all the exigen- cies of the enterprize; but knew him also to be volatile and inconstant; and had reason to doubt his resolution sect, ii.] the Passions into Religion. 61 resolution and his vigilance ; how would the friendly monitor's endeavour be redoubled, so to possess his pupil's mind with the worth and dignity of the un- dertaking, that there should be no opening for the entrance of any inferior consideration ! — " Weigh " well (he would say) the value of the object for " which you are about to contend, and contemplate " and study its various excellencies, till your whole " soul be on fire for its acquisition. Consider too, " that if you fail, misery and infamy are united in " the alternative which awaits you. Let not the " mistaken notion of its being a safe and easy ser- " vice, for a moment beguile you into the discon- " tinuance or remission of your efforts. Be aware " of your imminent danger, and at the same time " know your true security. It is a service of labour " and peril; but one wherein the powers which you " possess, strenuously and perseveringly exerted, " cannot but crown you with victory. Accustom " yourself to look first to the dreadful consequences " of failure ; then fix your eye on the glorious prize " which is before you; and when your strength " begins to fail, and your spirits are well nigh ex- " hausted, let the animating view rekindle your " resolution, and call forth in renewed vigour the " fainting energies of your soul." It was the remark of an unerring observer, " The " children of this world are wiser in their generation " than the children of light." And it is indisputably true, that in religion we have to argue and plead with men for principles of action, the wisdom and expediency of which are universally acknowledged in matters of worldly concern. So it is in the instance before us. The case which has been just described is an exact, but a faint representation of our condi- tion in this life. Frail and " infirm of purpose," we have a business to execute of supreme and indis- pensable necessity. Solicitations to neglect it every where abound : the difficulties and dangers are nu- merous and urgent ; and the night of death cometh, how 62 On the Admission of [ch. in. how soon we know not, " when no man can work." All this is granted. It seems to be a state of things wherein one should look out with solicitude for some powerful stimulants. Mere knowledge is confes- sedly too weak. The affections alone remain to supply the deficiency. They precisely meet the occasion, and suit the purposes intended. Yet when we propose to fit ourselves for our great undertaking, by calling them in to our help, we are to be told that we are acting contrary to reason. Is this reason- able, to strip us first of our armour of proof, and then to send us to the sharpest of encounters ? To summon us to the severest labours, but first to rob us of the precious cordials which should brace our sinews and recruit our strength ? Let these pretended advocates for reason at length then confess their folly, and do justice to the superior wisdom as well as goodness of our heavenly Instruc- tor, who, better understanding our true condition, and knowing our frowardness and inadvertency, has most reasonably as well as kindly pointed out and enjoined on us the use of those aids which may counteract our infirmities ; who, commanding the effect, has commanded also the means whereby it may be accomplished. And now, if the use of the affections in religion, in general, be at length shown to be conformable Christ the to reason > ^ w ^ not rec l u i re many words just object of to prove that our blessed Saviour is the our warm proper object of them. We know that ajf actions. ^oye, gratitude, joy, hope, trust, have all their appropriate objects. Now it must be at once conceded, that if these appropriate objects be not exhibited, it is perfectly unreasonable to expect that the correspondent passions should be excited. If we ask for love, in the case of an object which has no excellence or desirableness; for gratitude, where no obligation has been conferred; for joy, where there is no just cause of self-congratulation; for sect, ii.] the Passions into Religion, 63 for hope, where nothing is expected; for trust, where there exists no ground of reliance; then, indeed, we must kiss the rod, and patiently submit to . correction. This would be indeed Egyptian bondage, to demand the effects without the means of producing them. Is the case then so ? Are we ready to adopt the language of the avowed enemies of our adorable Saviour ; and again to say of him " in whom dwelleth all the fulness of the Godhead " bodily," that " he hath no form nor comeliness ; " and when we shall see him, there is no beauty " that we should desire him ? " # Is it no obliga- tion, that he. who " thought it not robbery to be " equal with God," should yet for our sakes "make " himself of no reputation, and take upon him the u form of a servant, and be made in the likeness " of men; and humble himself, and become obe- " dient unto death, even the death of the cross ?"*f- Is it no cause of " joy, that to us is born a Sa- " viour," J by whom we may " be delivered from " the power of darkness; and be made meet to " be partakers of the inheritance of the saints in " light ? " § Can there be a " hope comparable " to that of our calling " || — " which is Christ " in us, the hope of glory." ^f Can there be a trust to be preferred to the reliance on " Christ " Jesus ; who is the same yesterday, to-day, and for " ever?" ## Surely, if our Opponent be not dead to every generous emotion, he cannot look his own objection in the face, without a blush of shame and indignation. But forced at last to retreat from his favourite position, and compelled to acknowledge The Affec- that the religious affections towards our tiom denied blessed Saviour are not unreasonable; the ^ep^te Objector still maintains the combat, sug- iZhibie™ gesting that by the very constitution of Being. our * Isaiah liii. 2 t Phil. ii. 6, 7, 8. * Luke ii. 10, 11. § Col. i. 12, 13. || Ephes. i. 18. ^J Col. i. 27. ** Heb. xiii. 8. 64 On the Admission of [ch. in. our nature, we are not susceptible of them towards an invisible Being ; with regard to whom, it is added, we are shut out from all those means of communica- tion and intercourse, which knit and cement the union between man and man. We mean not to deny that there is something in this objection. It might even seem to plead the Ttw above aut hority of Scripture in its favour — Position dis- " Mine eye affecteth mine heart ;" # and mssed, and still more — " He that loveth not his brother answered. u w ] 10m } ie h^h seen> now can ne l ove " God whom he hath not seen?"f It was indeed no new remark in Horace's days, Segnius irritant animos demissa per aures, Quam qua? sunt oculis subjecta fidelibus. We receive impressions more readily from visible objects, we feel them more strongly, we retain them more durably. But though it must be granted that this circumstance makes it a more difficult task to preserve the affections in question in a healthful and vigorous state ; is it thereby rendered impossible I This were indeed a most precipitate conclusion ; and any one who should be disposed to admit the truth of it, might be at least induced to hesitate, when he should reflect that the argument applies equally against the possibility of the love of God, a duty of which the most cursory reader of Scripture, if he admit its divine authority, cannot but acknowledge the indispensable obligation. But we need only look back to the Scripture proofs which have been already adduced, to be convinced that the religious affec- tions are therein inculcated on us as a matter of high and serious obligation. Hence we may be assured that the impossibility stated by our Opponent does not exist. Let us scrutinize this matter, however, a little more minutely, and we shall be compelled to ac- knowledge, * Lam. iii. 51. t John iv. 20. sect, ii.] the Passions into Religion. 65 knowledge, that the objection vanishes when we fairly and accurately investigate the circumstances of the case. With this vfew, let us look a little into the nature of the affections of the human mind, and endeavour to ascertain whence it is that they derive their nutriment, and are found from experience to increase in strength. The state of man is such, that his feelings are not the obedient servants of his reason, prompt at once to follow its dictates, as to their direction and their measure. Excellence is the just object of love: good in expectancy, of hope; evil to be appre- hended, of fear; the misfortunes and sufferings of our fellow-creatures, constitute the just objects of pity. Each of these passions, it might be thought, would be excited, in proportion to what our reason should inform us were the magnitude and conse- quent claims of its corresponding object. But this is by no means the case. Take first for a proof the instance of pity. We read of slaughtered thousands with less emotion than we hear the particulars of a shocking accident which has happened in the next street; the distresses of a novel, which at the same time we know to be fictitious, affect us more than the dry narrative of a battle. We become so much interested by these incidents of the imagination, that we cannot speedily banish them from our thoughts, nor recover the tone of our minds ; and often, we scarcely bring ourselves to lay down our book at the call of real misfortune, of which perhaps we go to the relief, on a principal of duty, but with little sense of interest, or emotion of tenderness. It were easy to show that it is much the same in the case of the other affections. Whatever be the cause of this disproportion, which, as metaphysics fall not within our province, we shall not stop to examine, the fact is undeniable. There appears naturally to be a cer- tain strangeness between the passion and its object, which familiarity and the power of habit must gra- dually overcome. You must contrive to bring them into 66 On the Admission of [ch. in. into close contact ; they must be jointed and glued together by the particularities of little incidents. Thus in the production of heat in the physical world, the flint and the steel produce not the effect without collision; the rudest Barbarian will tell us the necessity of attrition, and the chemist of mixture. Now, an object, it is admitted, is brought into closer contact with its corresponding passion by being seen and conversed with. This we grant is one way ; but does it follow that there is no other ? To assert this, would be something like maintaining, in contradic- tion to universal experience, that objects of vision alone are capable of attracting our regard. But nothing can be more unfounded than such a sup- position. It might seem too near an approach to the ludicrous to suggest as an example to the contrary, the metaphysician's attachment to his unsubstantial speculations, or the zeal displayed in the pursuit, Extra flammantia mcenia mundi, of abstract sciences, where there is no idea of bring- ing them " within the visible diurnal sphere;" to the vulgarity of practical application. The instance of novel reading proves that we may be extremely affected by what we know to be merely ideal inci- dents and beings. By much thinking or talking of any one ; by using our minds to dwell on his excel- lencies; by placing him in imaginary situations which interest and affect us ; we find ourselves be- coming insensibly more and more attached to him: whereas it is the surest expedient for extinguishing an attachment which already exists, to engage in such occupations or society, as may cause our casual thoughts and more fixed meditations to be diverted from the object of it. Ask a mother who has been long separated from her child, especially if he has been in circumstances of honour, or of danger, to draw her attention to him, and to keep it in wake- fulness and exercise, and she will tell you, that so far from becoming less dear, he appears to have grown sect, ii.] the Passions into Religion. 67 grown more the object of her affections. She seems to herself to love him even better than the child who has been living under her roof, and has been daily in her view. How does she rejoice in his good fortune, and weep over his distresses! With what impa- tience does she anticipate the time of his return! We find therefore that sight and personal inter- course do not seem necessary to the production or increase of attachment, where the means of close con- tact have been afforded; but on the other hand, if an object has been prevented from coming into close contact, sight and personal intercourse are not suffi- cient to give it the power of exciting the affections in proportion to its real magnitude. Suppose the case of a person whom we have often seen, and may have occasionally conversed with, and of whom we have been told in the general, that he possesses extraordinary merits. We assent to the assertion. But if we have no knowledge of particulars, no close acquaintance with him, nothing in short which brings his merits home to us, they interest us less than a far inferior degree of the very same qualities in one of our common associates. A parent has several children, all constantly under his eye, and equally dear to him. Yet if any one of them be taken ill, it is brought into so much closer contact than before, that it seems to absorb and engross the parent's whole affection. Thus then, though it will not be denied that an object by being visible may thereby excite its corresponding affection with more facility; yet this is manifestly far from being the prime consideration. And so far are we from being the slaves of the sense of vision, that a familiar ac- quaintance with the intrinsic excellencies of an object, aided, it must be admitted, by the power of habit, will render us almost insensible to the impres- sions which its outward form conveys, and able entirely to lose the consciousness of an unsightly exterior. We may be permitted to remark, that the fore- going 68 On the Admission of [ch. m. going observations furnish an explanation, less dis- creditable than that which has been sometimes given, of an undoubted phenomenon in the human mind, that the greatest public misfortunes, however the understanding may lecture, are apt really to affect our feelings less than the most trivial disaster which happens to ourselves. An eminent writer (a) scarcely overstated the point when he observed, " that it " would occasion a man of humanity more real dis- " turbance to know that he was the next morning " to lose his little finger, than to hear that the great " empire of China had been suddenly swallowed "up by an earthquake. The thoughts of the for- " mer would keep him awake all night; in the " latter case, after making many melancholy reflec- " tions on the precariousness of human life, and " the vanity of all the labours of man which could " be thus annihilated in a moment; after a little " speculation too perhaps on the causes of the dis- " aster, and its effects in the political and commer- a cial world; he would pursue his business or his a pleasure with the same ease and tranquillity as if (( no such accident had happened; and snore at " night with the most profound serenity over the " ruin of a hundred millions of his fellow-creatures. " Selfishness is not the cause of this, for the most " unfeeling brute on earth would surely think no- " thing of the loss of a finger, if he could thereby " prevent so dreadful a calamity." This doctrine of contact which has been opened above, affords a satisfactory solution; and, from all that has been said, the circumstances, by which the affections of the mind towards any particular object are generated and strengthened, may be easily collected. The chief of these appear to be, whatever tends to give a distinct and lively impression of the object, by setting before us its minute parts, and by often drawing towards it the thoughts and affections, so as to invest it by degrees with a confirmed ascen- dency; ,(a) Dr. Adam Smith, in his Theory of Moral Sentiments. sect. II.] the Passions into Religion. 69 dency ; whatever tends to excite and to keep in ex- ercise, a lively interest in its behalf; in other words, full knowledge, distinct and frequent mental enter- tainment, and pathetic contemplations. Supposing these means to have been used in any given degree, it may be expected that they be will more or less efficacious, in proportion as the intrinsic qualities of the object afford greater or less scope for their ope- ration, and more or fewer materials with which to work. Can it then be conceived, that they will be of no avail when steadily practised in the case of our Redeemer ! If the principles of love and gratitude and joy, and hope, and trust, are not utterly extinct within us, they cannot but be called forth by the various corresponding objects which that blessed contemplation would gradually bring forth to our view. Well might the language of the apostle be addressed to Christians, " Whom having not seen, " ye love ; in whom, though now ye see him not, yet " believing, ye rejoice with joy unspeakable and " full of glory."* * But in the present instance fresh considerations pour in, still more to invalidate the plea of its being impossible to love an invisible being. O ur Special blessed Saviour, if we may be permitted grounds for so to say, is not removed far from us ; t} '^, reU s wit!i -. , *> J . , . . , . , ' Affections and the various relations m which we stand towards our towards him, seem purposely made known Saviour. to us, in order to furnish so many different bonds of connection with him, so many consequent occasions of continual intercourse. He exhibits not himself to us " dark with excessive brightness," but is let down as it were to the possibilities of human con- verse. We may not think that he is incapable of entering into our little concerns, and of sympathiz- ing with them ; for we are graciously assured that he is not one " who cannot be touched with the feeling " of our infirmities, having been in all points tempted " like 1 Pet. i. 8. 70 On the Admission of [ch. in. " like as we are." # The figures under which he is represented, are such as convey ideas of the ut- most tenderness. " He shall feed his flock like a " shepherd ; he shall gather the lambs in his arm, " and carry them in his bosom, and shall gently lead " those that are with young." f — " They shall not " hunger nor thirst, neither shall the heat nor sun " smite them; for he that hath mercy on them, shall " lead them, even by the springs of water shall he " guide them." % " I will not leave you orphans " (a) was one of his last consolatory declarations. § The children of Christ are here separated indeed from the personal view of him; but not from his paternal affection and paternal care. Meanwhile let them quicken their regards by the animating anticipation of that blessed day, when he " who is gone to pre- " pare a place for them, will come again to receive " them unto himself." Then shall they be admitted to his more immediate presence : " Now we see " through a glass darkly ; but then face to face :' " now I know in part ; but then shall I know, even " as I am known." || Surely more than enough has been now said to prove that this particular case, from its very nature, furnishes the most abundant and powerful considera- tions and means for exciting the feelings; and it might be contended, without fear of refutation, that by the diligent and habitual use of those considera- tions and means, we might with confident expecta- tion of success engage in the work of raising our affections towards our blessed Saviour to a state of due force and activity. But, blessed be God, we have a still better reliance; for the grand circum- stance of all yet remains behind, which the writer has been led to defer, from his wish to contend with his opponents on their own ground. This circumstance is, that here, no less than in other particulars, the Christian's * Heb. iv. 15. t Isaiah xl. 11. J lb. xlix. 10. § John xiv. 18. || 1 Cor. xiii. 12. (a) The word comfortless is rendered in the margin, Orphans. sect, ii.] the Passions into Religion. 71 Christian's hope is founded, not on the speculations or the strength of man, but on the declaration of Him who cannot lie, on the power of Omnipotence. We learn from the Scriptures that it is one main part of the operations of the Holy Spirit, to implant those heavenly principles in the human mind, and to cherish their growth. We are encouraged to believe, that in answer to our prayers, this aid from above will give efficacy to our earnest endeavours, if used in humble dependence on divine grace. We may therefore with confidence take the means which have been suggested. But let us, in our Unreason- turn be permitted to ask our opponents, ah _ le conduct have they humbly and persevermgly ap- f ec °™' s in ' plied for this divine strength ? or disclaim- the present ing that assistance, perhaps as tempting instance. them to indolence, have they been so much the more strenuous and unwearied in the use of their own unaided endeavours ; or rather have they not been equally negligent of both? Renouncing the one, they have wholly omitted the other. But this is far from being all. They even reverse all the me- thods which we have recommended as being calcu- lated to increase regard; and exactly follow that course which would be pursued by any one who should wish to reduce an excessive affection. Yet thus leaving untried all the means, which, whether from Reason or Scripture, we maintain to be neces- sary to the production of the end, nay using such as are of a directly opposite nature, these men pre- sume to talk to us of impossibilities ! We may rather contend that they furnish a fresh proof of the sound- ness of our reasonings. We lay it down as a fun- damental position, that speculative knowledge alone, mere superficial cursory considerations, will be of no avail, that nothing is to be done without the diligent continued use of the appointed method. They themselves afford an instance of the truth of our assertions: and while they supply no argument against the efficacy of the mode prescribed, they acknowledge 72 On the Admission of [ch. in. acknowledge at least that they are wholly ignorant of any other. But let us now turn our eyes to Christians of a higher order, to those who have actually proved Awealtofact the truth of our reasonings; who have not in proof of only assumed the name, but who have pos- our former sessed the substance, and felt the power, of positions. Christianity ; who, though often foiled by their remaining corruptions, and shamed and cast down under a sense of their many imperfections, have known in their better seasons, what it was to experience its firm hope, its dignified joy, its un- shaken trust, its more than human consolations. In their hearts, love also towards their Redeemer has glowed ; a love not superficial and unmeaning, but constant and rational, resulting from a strong im- pression of the worth of its object, and heightened by an abiding sense of great, unmerited and con- tinually accumulating obligations; ever manifesting itself in acts of diligent obedience, or of patient suf- fering. Such was the religion of the holy Martyrs of the sixteenth century, the illustrious ornaments of the English church. They realized the theory which we have now been faintly tracing. Look to their writings, and you will find that their thoughts and affections had been much exercised in habitual views of the blessed Jesus. Thus they used the required means. What were the effects? Persecution and distress, degradation and contempt in vain assailed them — all these evils served but to bring their affec- tions into closer contact with their object; and not only did their love feel no diminution or abatement, but it rose to all the exigencies of the occasion, and burned with an increase of ardor; even when brought forth at last to a cruel and ignominious death, they repined not at their fate; but rather rejoiced that they were counted worthy to suffer for the name of Christ. The writer might refer to still more recent times, to prove the reality of this divine principle. But lest his authorities should be disputed, let us go to sect, ii.] the Passions into Religion. 73 to the Apostles of our Lord ; and while on a cursory perusal of their writings, we must acknowledge that they commend and even prescribe to us the love of Christ as one of the chief of the Christian graces ; so on a more attentive inspection of those writings, we shall discover abundant proofs, that they were themselves bright examples of their own precept; that our blessed Saviour was really the object of their warmest affection, and what he had done and suffered for them, the continual subject of their grateful remembrance. SECT. III. Inadequate Conceptions concerning the Holy Spirit's Operations. THE disposition so prevalent in the bulk of nomi- nal Christians, to form a religious system for them- selves, instead of taking it from the word of God, is strikingly observable in their scarcely admitting, ex- cept in the most vague and general sense, the doc- trine of the influence of the Holy Spirit. If we look into the Scriptures for information on this particular, we learn a very different lesson. We are in them distinctly taught, that " of ourselves we can do no- w thing ;" that " we are by nature children of wrath," and under the power of the evil spirit, our under- standings being naturally dark, and our hearts averse from spiritual things ; and we are directed to pray for the influence of the Holy Spirit to enlighten our understandings, to dissipate our prejudices, to purify our corrupt minds, and to renew us after the image of our heavenly Father. It is this influence which is represented as originally awakening us from slum- ber, as enlightening us in darkness, as " quickening w us when dead," # as " delivering us from the power " of the devil," as drawing us to God, as " translat- " ino- us into the kingdom of his dear Son,"f as " creating us anew in Christ Jesus," ± as " dwelling " ia • Eph. ii. 1. * t Col. i. 13. { Ephes. ii. 10. E 74 Inadequate Conceptions. [ch. m, " in us, and walking in us ;" * so that " putting off " the old man with his deeds," we are to consider ourselves as " having put on the new man, which is " renewed in knowledge after the image of Him that " created him ;"f and as those who are to be " an " habitation of God through the Spirit."J It is by this Divine assistance only that we can grow in Grace, and improve in all Holiness. So expressly, particularly, and repeatedly, does the word of God inculcate these lessons, that one would think there was scarcely room for any difference of opinion among those who admit its authority. Sometimes (a) the whole of a Christian's repentance and faith, and consequent holiness, are ascribed generally to the Divine influence ; sometimes these are spoken of sepa- rately, and ascribed to the same Almighty power. -Sometimes different particular graces of the Chris- tian character, those which respect our duties and tempers towards our fellow-creatures, no less than those which have reference to the Supreme Being, are particularly traced to this source. Sometimes they are all referred collectively to this common root, being comprehended under the compendious denomi- nation of "the Fruits of the Spirit." In exact cor- respondence with these representations, this aid from above is promised in other parts of Scripture for the production of those effects ; and the withholding or withdrawing of it is occasionally threatened as a punishment for the sins of men, and as one of the most fatal consequences of the Divine displeasure. The Liturgy of the Church of England strictly .ao-rees with the representation, which has been here sriven of the instructions of the word of God. * 2 Cor. vi. 16. t Col. iii. 9, 10. t Ephes. ii. 22. (a) Vide Dr. Doddridge's eight Sermons on Regeneration, a most valuable compilation; and M'Laurin's Essay on Divine Grace. sect, iv.] Mistaken Conceptions. 73 SECT. IV. Mistaken Conceptions entertained by nominal Chris- tians of the Terms of Acceptance with God. I F it be true then, that, in contradiction to the plainest dictates of Scripture, and to the ritual of our established Church, the sanctifying operations of the Holy Spirit (the first fruits of our reconciliation to God, the purchase of our Redeemer's death, and his best gift to his true disciples,) are too generally un- dervalued and slighted ; if it be also true, that our thoughts of the blessed Saviour are confused and faint, our affections towards him languid and luke- warm; little proportioned to what they, who at such a price have been rescued from ruin, and endowed with a title to eternal glory, might be justly expected to feel towards the author of that deliverance ; little proportioned to what has been felt by others, ran- somed from the same ruin, and partakers of the same inheritance : if this, let it be repeated, be indeed so, let us not shut our eyes against the perception of our real state ; but rather endeavour to trace the evil to its source. We are loudly called on to examine well our foundations. If any thing be there unsound and hollow, the superstructure could not be safe, though its exterior were less suspicious. Let the question then be asked, and let the answer be returned with all the consideration and solemnity which a question so important may justly demand, whether, in the grand concern of all, the means of a sinner's accept- ance with God, there be not reason to apprehend, that the nominal Christians whom we have been addressing, too generally entertain very superficial and confused, if not highly dangerous notions ? Is there not cause to fear, that with little more than an indistinct and nominal reference to Him who " bore " our sins in his own body on the tree," they really rest their eternal hopes on a vague, general persua- sion of the unqualified mercy of the Supreme Being ; or that, still more erroneously, they rely in the main, e 2 on 76 Mistaken Conceptions concerning [ch. in. on their own negative or positive merits ? " They " can look upon their lives with an impartial eye, " and congratulate themselves on their inoffensive- " ness in society ; on their having been exempt, at (t least, from any gross vice, or if sometimes acci- " dentally betrayed into it, on its never having been " indulged habitually ; or, if not even so," (for there are but few who can say this, if the term vice be explained according to the strict requisitions of the Scriptures) " yet on the balance being in their favour, " or on the whole not much against them, when " their good and bad actions are fairly weighed, and " due allowance is made for human frailty." These considerations are sufficient for the most part to compose their apprehensions ; these are the cordials which they find most at hand in the moments of serious thought, or of occasional dejection ; and some- times perhaps in seasons of less than ordinary self- complacency, they call in also to their aid the general persuasion of the unbounded mercy and pity of God. Yet persons of this description by no means disclaim a Saviour, or avowedly relinquish their title to a share in the benefits of his death. They close their petitions with the name of Christ; but if not chiefly from the effect of habit, or out of decent conformity to the established faith, yet surely with something of the same ambiguity of principle, which influenced the expiring philosopher, when he ordered the custo- mary mark of homage to be paid to the god of medicine. Others go farther than this; for there are many shades of difference between those who flatly re- nounce, and those who cordially embrace the doc- trine of Redemption by Christ. This class has a sort of general, indeterminate, and ill understood dependence on our blessed Saviour. But their hopes, so far as they can be distinctly made out, appear ultimately to rest on the persuasion that they are now, through Christ, become members of a new dis- pensation, wherein they will be tried by a more lenient rule than that to which they must have been otherwise sect, iv.] the Terms of Acceptance. 77 otherwise subject. " God will not now be extreme " to mark what is done amiss ; but will dispense " with the rigorous exactions of his law, too strict " indeed for such frail creatures as we are, to hope " that we can fulfil it. Christianity has moderated " the requisitions of Divine Justice ; and all that is " now required of us, is thankfully to trust to the " merits of Christ for the pardon of our sins, and the " acceptance of our sincere though imperfect obedi- " ence. The frailties and infirmities to which our " nature is liable, or to which our situation in life " exposes us, will not be severely judged; and as it *' is practice that really determines the character, we u may rest satisfied, that if, on the whole, our lives " be tolerably good, we shall escape with little or no " punishment, and through Jesus Christ our Lord, *' shall be finally partakers of heavenly felicity." We cannot dive into the human heart, and there- fore should always speak with caution and diffidence, when, from external appearances or declarations we are affirming the existence of any internal principles *md feelings ; especially as we are liable to be mis- led by the ambiguities of language, or by the inac- curacy with which others may express themselves. But it is sometimes not difficult to any one who is accustomed, if the phrase may be allowed, to the anatomy of the human mind, to discern, that gene- rally speaking, the persons who use the above lan^ guage, rely not so much on the merits of Christ, and on the agency of Divine Grace, as on their own power of fulfilling the moderated requisitions of Di- vine Justice. He will hence therefore discover in them a disposition, rather to extenuate the malignity of their disease, than to magnify the excellence of the proffered remedy. He will find them apt to palliate in themselves what they cannot fully justify to enhance the merit of what they believe to be their good qualities and commendable actions, to set, as it were in an account, the good against the bad ; and if the result be not very unfavourable, they conceive that they shall be entitled to claim the benefits of e 3 our 78 Mistaken Conceptions concerning [ch. in. our Saviour's sufferings as a thing of course. They have little idea, so little, that it might almost be affirmed that they have no idea at all, of the import- ance or difficulty of the duty of what the Scripture calls " submitting ourselves to the righteousness of " God;" or of our proneness rather to justify ourselves in his sight, than, in the language of imploring peni- tents, to acknowledge ourselves guilty and helpless sinners. They have never summoned themselves to this entire and unqualified renunciation of their own merits, and their own strength ; and therefore they remain strangers to the natural loftiness of the human heart, which such a call would have awakened into action, and roused to resistance. All these Prevailing THEIR SEVERAL ERRORS NATURALLY fundamental RESULT FROM THE MISTAKEN CONCEP- misconcep- TION ENTERTAINED OF THE FUNDA- tion of the „ „ scheme and MENTAL PRINCIPLES OF CHRISTIANITY. essential They consider not that Christinanitv is a principle ef scheme for "justifying: the ungodly!" '* by the Gospel. «m • ,? j • o ^ & // 7 * . - J r Christ s dying tor them, " when yet sin- ners". f (a): a scheme for reconciling us to God — " when enemies-" and for making the fruits of holi- ness the effects,% not the cause, of our being justified and reconciled : that in short, it opens freely the door of . * Rom. iv. 5. t Ibid. v. G— 8, J Vide Ch. iv. sect. 6. (a) The Writer trusts he cannot be misunderstood to mean that any, continuing sinners and ungodly, can, by believing, be accepted, or finally saved. The following chapter, particularly the latter part of it, (Sect. 6.) would abundantly vindicate him from any such mis- construction. Meanwhile he will only remark, that true faith (in which repentance is considered as involved) is in Scripture regarded as the radical principle of holiness. If the root exists, the proper fruits will be brought forth. An attention to this consideration would have easily explained and reconciled those passages of St. Paul's and St. James's Epistles, which have furnished so much matter of argument and criticism. St. James, it may be observed, all along speaks not of a man, who has faith, but who says that he hath faith. He contrasts pre- tended, imperfect, dead faith, with real, complete, living faith. This surely must appear decisively clear to those who observe that the con- clusion which he deduces from his whole reasoning in verses 23 & 26, respects fa i th — Abraham believed God, &c. Faith uithout -works, &c. It is his great object to assert and establish the right kind of faith, and only to deny the utility or value of that which falsely usurps the name, — Vide James ii» 14 } &c. &c» sect, iv.] the Terms of Acceptance. 79 of mercy, to the greatest and worst of penitent sin- ners ; who obeying the blessed impulse of the grace of God, whereby they had been awakened from the sleep of death, and moved to seek for pardon, may enter in, and, through the regenerating influence of the Holy Spirit, be enabled to bring forth the fruits of Righteousness. But they rather conceive of Christianity as opening the door of mercy, that those, who on the ground of their own merits could not have hoped to justify themselves before God, may yet be admitted for Christ's sake, on condition of their having previously satisfied the moderated requisitions of Divine Justice. In speaking to others also of the Gospel scheme, they are apt to talk too much of terms and performances on our part, on which we become entitled to an interest in the suf- ferings of Christ; instead of stating the benefits of Christ's satisfaction as extended to us freely, " with- "■ out money and without price." The practical consequences of these errors are such as might be expected. They tend to prevent that sense which we ought to entertain of our own natural misery and helplessness ; So ™ P rac - and that deep feeling of gratitude for ^J^J' the merits and intercession of Christ, to thefunda- which we are wholly indebted for our re- mental error conciliation to God, and for the will and a J™^ m ~ the power, from first to last, to work out our own salvation. They consider it too much in the light of a contract between two parties, wherein each, independently of the other, has his own dis- tinct condition to perform; man — to do his duty; God — to justify and accept for Christ's sake: If they fail not in the discharge of their condition, assuredly the condition on God's part will be faith- fully fulfilled. Accordingly, we find in fact, that they who represent the Gospel scheme in the man- ner above described, give evidence of the subject with which their hearts are most filled, by their proneness to run into merely moral disquisitions, e 4 either 80 Mistaken Conceptions concerning [ch. in. either not mentioning at all, or at least but curso- rily touching on, the sufferings and love of their Redeemer ; and are little apt to kindle at their Saviour's name, or, like the apostles, to be betrayed by their fervor into what may be almost an untimely descant on the riches of his unutterable mercy. In addressing others also whom they conceive to be living in habits of sin, and under the wrath of God, they rather advise them to amend their ways as a preparation for their coming to Christ, than exhort them to throw themselves with deep prostration of soul at the foot of the cross, there to obtain pardon, and find grace to help in time of need. The great importance of the subject in question will justify the writer in having been thus particular. It has arisen from a wish that on a matter of such magnitude, it should be impossible to mistake his meaning. But after all that has been said, let it also be remembered, that, except so far as the in- struction of others is concerned, the point of impor- tance is the internal disposition of the mind ; and it is to be hoped, that a dependence for pardon and holiness may be placed where it ought to be, not- withstanding the vague manner in which men express themselves. Let us also hope, that He who searches the heart, sees the right dispositions in many who use the mistaken and dangerous language to which we have objected. If the preceding statement of the error so gene- rally prevalent concerning the nature of the Gospel offer be in any considerable degree just, it will then explain that languor in the affections towards our blessed Saviour, together with that inadequate im- pression of the necessity and value of the assistance of the Divine Spirit, which so generally prevail. According to the soundest principles of reasoning, it may be also adduced as an additional proof of the correctness of our present statement, that it so exactly falls in with those phenomena, and so natu- rally accounts for them. For even admitting that the persons above mentioned, particularly the last class, sect iv.] the Terms of Acceptance. 81 class, do at the bottom rely on the atonement of Christ; yet, on their scheme, it must necessarily happen, that the object to which they are most ac- customed to look, with which their thoughts are chiefly conversant, and from which they most ha- bitually derive complacency, is rather their own qualified merit and services, though confessed to be inadequate, than the sufferings and atoning death of a crucified Saviour. The affections towards our blessed Lord therefore (according to the theory of the passions formerly laid down) cannot be expected to flourish, because they receive not that which was shown to be necessary to their nutriment and growth. If we would love him as affectionately, and rejoice in him as triumphantly, as the first Christians did ; we must learn like them to repose our entire trust in him, and to adopt the language of the apostle, " God forbid that I should glory, save in the cross « of our Lord Jesus Christ"*— "Who of God is " made unto us wisdom and righteousness, and sanc- " tification, and redemption." f Doubtless there have been too many, who, to their eternal ruin, have abused the doctrine of Salvation by Grace; and have vainly trusted in Condemna- Christ for pardon and acceptance, when tim of those by their vicious lives they have plainly ^° e f™ ine proved the groundlessness of their preten- of free sions. The tree is to be known by its fruits : Grace. and there is too much reason to fear that there is no principle of faith, when it does not decidedly evince itself by the fruits of holiness. Dreadful indeed will be the doom, above that of all others, of those loose professors of Christianity, to whom at the last day our blessed Saviour will address those words, " I " never knew you; depart from me, all ye that work " iniquity." But the danger of error on this side ought not to render us insensible to the opposite error: an error against which in these days it seems particularly necessary to guard. It is far from the intention * Gal. vi. 14. t 1 Cor.i. 30. E R 82 Mistaken Conceptions concerning, [ch/m. intention of the writer of this Work to enter into the niceties of controversy. But surely without danger of being thought to violate this design, he may be permitted to contend, that they who in the main believe the doctrines of the Church of England, are bound to allow, that our dependence on our blessed Saviour, as alone the meritorious cause of our acceptance with God, and as the means of all its blessed fruits and glorious consequences, must be not merely formal and nominal, but real and substantial; not vague, qualified, and partial, but direct, cordial, and entire. " Repentance towards r„/-„ • • " God, and faith towards our Lord Jesus Henevins; in / _ 1 i- 1 Christ, what " Christ, was the sum ot the apostolical it really instructions. It is not an occasional in- imphes. vocation of the name of Christ, or a tran- sient recognition of his authority, that fills up the measure of the terms, believing in Jesus. This we shall find no such easy task : and, if we trust that we do believe, we should all perhaps do well to cry out in the words of an imploring suppliant, (he sup- plicated not in vain) " Lord, help thou our unbelief." We must be deeply conscious of our guilt and misery, heartily repenting of our sins, and firmly resolving to forsake them: and thus penitently "fleeing for refuge to the hope set before us," we must found altogether on the merit of the crucified Redeemer our hopes of escape from their deserved punishment, and of deliverance from their enslavr ing power. This must be our first, our last, our only plea. We are to surrender ourselves up to him to " be washed in his blood," # to be sanctified by his Spirit, resolving to receive him for our Lord and Master, to learn in his School, to obey all his commandments. It may perhaps be not unnecessary, after having 'Amicer to treated so largely on this important topic, the Objec- to add a few words in order to obviate a iion, that ue charge * Rev. i, 5. * sect tv.] the Terms of Acceptance, 83 charge which may be urged against us, insist on me* that we are insisting on nice and ab- taphysical struse distinctions in what is a. matter of general concern: and this too in a system which on its original promulgation was declared to be pe- culiarly intended for the simple and poor. It will be abundantly evident, however, on a little reflection, and experience fully proves the position, that what has been required is not the perception of a subtile distinction, but a state and condition of heart. To the former, the poor and the ignorant must be indeed confessed unequal; but they are far less indisposed than the great and the learned, to bow down to that " preaching of the cross, which is to " them that perish foolishness, but unto them that " are saved the power of God, and the wisdom of " God." The poor are not liable to be puffed up by the intoxicating fumes of ambition and worldly grandeur. They are less likely to be kept from entering into the straight and narrow way, and, when they have entered, to be drawn back again, or to be retarded in their progress, by the cares or pleasures of life. They may express themselves ill : but their views may be simple, and their hearts humble, penitent, and sincere. It is, as in other cases; the vulgar are the subjects of phenomena, the learned explain them : the former know nothing of the theory of vision or of sentiment ; but this ignorance hinders them not from seeing and think- ing; and though unable to discourse elaborately on the passions, they can feel warmly for their children, their friends, their country. After this digression, if that be indeed a digress sion which, by removing a formidable ob- The atone- jection, renders the truth of the positions ment and we wish to establish more clear and less g Z ace A Christ fur- questionable, we may now resume the ther pressed. thread of our argument. Still intreating mike sub- therefore the attention of those, who i ec lf 7 r » i-i n habitual have not been used to think much of the regard. e 6 necessity 84 Mistaken Conceptions concerning [ch, in^ necessity of this undivided, and, if it may be so termed, unadulterated reliance, for which we have been contending: we would still more particularly address ourselves to others who are disposed to believe that though, in some obscure and vague sense, the death of Christ as the satisfaction for our sins, and for the purchase of our future happiness, and the sanctifying influence of the Holy Spirit, are to be admitted as fundamental articles of our creed, yet that these are doctrines so much above us, that they are not objects suited to our capacities; and that turning our eyes therefore from these difficult speculations, we should fix them on the practical and moral precepts of the Gospel. " These it most " concerns us to know ; these therefore let us study. " Such is the frailty of our nature, such the strength " and number of our temptations to evil, that, in " reducing the Gospel morality to practice, we shall " find full employment : and by attending to these " moral precepts, rather than to those high myste- " rious doctrines which you are pressing on us, we " shall best prepare to appear before God on that " tremendous day, when ' He shall judge every " man according to his works.'" " Vain wisdom all, and false philosophy ! " It will at once destroy this flimsy web, to reply in the words of our blessed Saviour, and of his beloved Disciple — " This is the work of God, that ye believe " in him whom he hath sent." # " This is his com- " mandment, that we should believe on the name " of his Son Jesus Christ." f In truth, if we con- sider but for a moment the opinions of men who argue thus, we must be conscious of their absurdity. Let the modern Unitarians reduce the Gospel to a mere system of ethics, but surely it is in the highest degree unreasonable to admit into our scheme all the grand peculiarities of Christianity, and having admitted, to neglect and think no more of them ! " Wherefore" (might the Socinian say) " Where- " fore *■ John, vi 29. t 1 John, Hi. 23. sect. iv.] the Terms of Acceptance. 85 " fore all this costly and complicated machinery? " It is like the Tychonic astronomy, encumbered " and self-convicted by its own complicated relations " and useless perplexities. It is so little like the " simplicity of nature, it is so unworthy of the divine " hand, that it even offends against those rules of pro- " priety which we require to be observed in the im» " perfect compositions of the human intellect." (a) Well may the Socinian assume this lofty tone, with those whom we are now addressing. If these be indeed the doctrines of Revelation, common sense suggests to us that from their nature and their mag- nitude, they deserve our most serious regard. It is the very theology of Epicurus to allow the existence of these " heavenly things," but to deny their connection with human concerns, and their influence on human actions. Besides the unreasonableness of this con- duct, we might strongly urge also in this connection the profaneness of thus treating as matters of sub- ordinate consideration those parts of the system of Christianity, which are so strongly impressed on our reverence by the dignity of the person to whom they relate. This very argument is indeed repeatedly and pointedly pressed by the sacred writers. # Nor is the profane irreverence of this conduct more striking than its ingratitude. When from read- ing that our Saviour was " the brightness of his " Father's glory, and the express image of his per- 44 son, upholding all things by the word of his " power," we go on to consider the purpose for which he came on earth, and all that he did and suf- fered for us ; surely, if we have a spark of ingenu- ousness left within us, we shall condemn ourselves as guilty of the blackest ingratitude, in rarely noticing, or coldly turning away, on whatever shallow pre- tences, from the contemplation of these miracles of mercy. For those baser minds, however, on which fear alone can operate, that motive is superadded ; and we are plainly forewarned, both directly and indirectly, by the example of the Jewish nation, that God (a) Nee Deus intersit, &c. * Vide Heb. ii. 1, &c. 86 .Inadequate Conceptions, [ch. in. God will not hold them guiltless who are thus un- mindful of his most signal acts of condescension and kindness. But as this is a question of pure Revela- tion, reasonings from probability may not be deemed decisive. To Revelation therefore we must appeal ; and without entering into a laboured discussion of the subject, which might be to trespass on the readers patience, I would refer him to the sacred Writings themselves for complete satisfaction. We would earnestly recommend it to him to weigh with the ut- most seriousness those passages of Scripture wherein the peculiar doctrines of Christianity are expressly mentioned ; and farther, to attend, with due regard, to the illustration and confirmation, which the con- clusions resulting from those passages incidentally receive from other parts of the word of God. They who maintain the opinion which we are combating, will thereby become convinced that theirs is indeed an unscriptural Religion ; and will learn, instead of turning off their eyes from the grand peculiarities of Christianity, to keep these ever in view, as the pregnant principles whence all the rest must derive their origin, and receive their best support. * Let us then each for himself solemnly ask ourselves, Condu- whether we have fled for refuge to the ap- sion. pointed hope ? And whether we are habitually looking to it, as to the only source of consolation l " Other * Any one who wishes 10 investigate this subject, will do well to study attentively M'Laurin's Essay on Prejudices against the Gos- pel. — It may not be amiss here to direct the reader's attention to a few leading arguments, many of them those of the work just recom- mended. Let him maturely estimate thp force of those terms, whereby the Apostle in the following passages designates and characterizes the whole of the Christian system. " We preach Christ crucified."— r *' We determined to know nothing among you, save Jesus Christ, and " him crucified." The value of this argument will be acknowledged by all who consider, that a system is never designated by an immate- rial or an inferior part of it, but by that which constitutes its prime consideration and essential distinction. The conclusion suggested by this remark is confirmed by the Lord's Supper being the rite by which our Saviour himself commanded his Disciples to keep him in remem^ brance; and indeed a similar lesson is taught by the Sacrament of Baptism, sect, iv.] Conclusion, 87 " Other foundation can no man lay :" there is no other ground for dependence, no other plea for par- don ; but here there is hope, even to the uttermost. Let us labour then to affect our hearts with a deep conviction of our need of a Redeemer, and of the value of his offered mediation. Let us fall down humbly Baptism, which shadows out our souls being washed and purified by the blood of Christ. Observe next the frequency with which our Saviour's death and sufferings are introduced, and how often they are urged as practical motives. " The minds of the Apostles seem full of this subject. Every thing " puts them in mind of it, they did not allow themselves to have it " long out of their view, nor did any other branch of spiritual instruc- " tion make them lose sight of it." Consider next that part of the Epistle to the Romans, wherein St. Paul speaks of some who went about to establish their own righteousness, and had not submitted themselves to the righteousness of God. May not this charge be in some decree urged, and even more strongly than in the case of the Jews, against those who satisfy themselves with vague, general, occa- sional thoughts of our Saviour's mediation ; and the source of whose habitual complacency, as we explained above, is rather their being tolerably well satisfied with their own characters and conduct 1 Yet St. Paul declares concerning those of whom he speaks, as concerning persons whose sad situation could not be too much lamented, that he had great heaviness and continual sorrow in his heart, adding still more emphatical expressions of deep and bitter regret. Let the Epistle to the Galatians be also carefully examined and considered; and let it be fairly asked, what was the particular in which the Judaizing Christians were defective, and the want of which is spoken of in such strong terms as these ; that it frustrates the grace of God, and must debar from all the benefits ot the death of Jesus 1 The Judaizing converts were not immoral. They seem to have ad- mitted the chief tenets concerning our Saviour. But they appear to have been disposed to trust not wholly, be it observed also, but only in part, for their acceptance with God, to the Mosaic institutions, instead of reposing entirely on the merits of Christ. Here let it be remem- bered, that when a compliance with these institutions was not regarded as conveying this inference, the Apostle showed by his own conduct, that he did not deem it criminal ; whence, no less than from the words of the Epistle, it is clear that the offence of the Judaizing Chris- tians whom he condemned, was what we have stated ; that their crime did not consist in their obstinately continuing to adhere to a dispensation the ceremonial of which Christianity had abrogated, nor yet that it arose out of the sacrifices of the Levitical law, being from their very nature without efficacy for the blotting out of sin. — Vide Hebrews, x. 4, &c. — It was not that the foundation on which they built was of a sandy nature, but that they built on any other foundation than that which God had laid in the Gospel ; it was not that they fixed their confidence on a false or a defective object, but that they did not direct it exclusively to the only true object of Hope held forth to us by the Gospel. 88 Conclusion, [ch. in-, humbly before the throne of God, imploring pity and pardon in the name of the Son of his love. Let us beseech him to give us a true spirit of repentance, and of hearty undivided faith in the Lord Jesus. Let us not be satisfied till the cordiality of our be- lief be confirmed to us by that character with which we are furnished by an inspired writer, " that to as "many as believe, Christ is precious;" and let us strive to increase daily in love towards our blessed Saviour ; and pray earnestly, that " we may be filled " with Joy and Peace in believing, that we may " abound in Hope through the power of the Holy " Ghost." Let us diligently put in practice the directions already given for cherishing and culti- vating the principle of the Love of Christ. With this view let us labour assiduously to increase in know- ledge, that our affection to the Lord who bought us, may be deeply rooted and rational. By frequent meditation on the incidents of our Saviour's life, and still more on the astonishing circumstances of his death ; by often calling to mind the state from which he proposes to rescue us, and the glories of his hea- venly kingdom ; by continual intercourse with him of prayer and praise, of dependence and confidence in dangers, of hope and joy in our brighter hours, let us endeavour to keep him constantly present to our minds, and to render all our conceptions of him more distinct, lively, and intelligent. The title of Christian is a reproach to us, if we estrange ourselves from him after whom we are denominated. The name of Jesus is not to be to us like the Allah of the Mahometans, a talisman or an amulet, to be worn on the arm, merely as an external badge and symbol of our profession, and to preserve us from evil by some mysterious and unintelligible potency ; but it is to be engraven deeply on the heart, there written by the finger of God himself in everlasting charac- ters. It is our sure and undoubted title to present peace and future glory. The assurance which this title conveys of a bright reversion, will lighten the burdens, sect. iv>] Conclusion. 89 burdens, and alleviate the sorrows of life; and in some happier moments, it will impart to us some- what of that fulness of joy which is at God's right hand, enabling us to join even here in the heavenly Hosannah : " Worthy is the Lamb that was slain, " to receive power and riches, and wisdom, and (i strength, and honour, and glory, and blessing." * — " Blessing, and honour, and glory, and power, be " unto him that sitteth upon the throne, and unto " the Lamb for ever and ever."f CHAPTER IV. ON THE PREVAILING INADEQUATE CONCEPTIONS CONCERNING THE NATURE AND THE STRICT- NESS OF PRACTICAL CHRISTIANITY. SECT. I. ON E part of the foregoing title may perhaps on the first view excite some surprise in such of my readers as may have drawn a hasty inference from the charges conveyed by the two preceding chapters. It might perhaps be expected, that they who have very low conceptions of the corruption of human nature, would be proportionably less indulgent to human frailty ; and that they who lay little stress on Christ's satisfaction for sin, or on the operations of the Holy Spirit, would be more high and rigid in their demands of diligent endeavours after universal holiness ; since their scheme implies, that we must depend chiefly on our own exertions and perform- ances for our acceptance with God. But any such expectations as these would be greatly disappointed. There is in fact a region of truth, and a region of errors. They who hold the fundamental doctrines of Scripture in their due force, hold also in its due degree of purity the prac- tical * Rev. v. 12. + lb. 13. 90 Prevailing inadequate Conceptions [ch. iv. tical system which Scripture inculcates. But they who explain away the former, soften down the latter also, and reduce it to the level of their own defec- tive scheme. It is not from any confidence in the superior amount of their own performances, or in the greater vigour of their own exertions, that they re- concile themselves to their low views of the satis- faction of Christ, and of the influence of the Spirit ; but it rather seems to be their plan so to depress the required standard of practice, that no man need fall short of it, and that no superior aid can be wanted for enabling us to attain to it. It happens however with respect to their simple method of mo- rality, as in the case of the short ways to knowledge, of which some vain pretenders have vaunted them- selves to be possessed ; despising the beaten track in which more sober and humble spirits have been content to tread, they have indignantly struck into new and untried paths ; but these have failed of con- ducting them to the right object, and have issued only in ignorance and conceit. It seems in our days to be the commonly received opinion, that provided a man admit in general terms the truth of Christianity, though he neither know nor consider much concerning the particulars of the system ; and if he be not habitually guilty of any of the grosser vices against his fellow-creatures; we have no great reason to be dissatisfied with him, or to question the validity of his claim to the name and privileges of a Christian. The title implies no more than a sort of formal, general assent to Christianity in the gross, and a degree of morality in practice, little if at all superior to that for which we look in a good Deist, Mussulman, or Hindoo. Should any be disposed to deny that this is a fair representation of the religion of the bulk of the Christian world, they might be asked, whether, if it were proved to them beyond dispute that Christi- anity is a mere forgery, this would occasion any great change in their conduct or habits of mind I Would sect, i.] of Practical Christianity. 91 Would any alteration be made in consequence of this discovery, except in a few of their speculative opinions, which, when distinct from practice, it is a part of their own system to think of little conse- quence ? and, with regard to public worship, (know- ing the good effects of religion upon the lower orders of the people) they might still think it better to attend occasionally for example sake. Would not a regard for their character, their health, their domestic and social comforts, still continue to re- strain them from vicious excesses, and prompt them to persist in the discharge, according to their pre- sent measure, of the various duties of their stations ? Would they find themselves dispossessed of what had been to them hitherto the repository of counsel and instruction, the rule of their conduct, the source of their peace, and hope, and consolation ? It were needless to put these questions. They are answered in fact already by the lives of many known unbelievers, between whom and these professed Christians even the familiar associates of both, though men of discernment and observation, would discover little difference either in conduct or temper of mind. How little then does Christianity deserve that title to novelty and superiority which has been almost universally admitted ; that pre-eminence, as a practical code, over all other systems of ethics? How unmerited are the praises which have been lavished upon it by its friends; praises, in which even its enemies (not in general disposed to make concessions in its favour) have so often been un- warily drawn in to acquiesce ! Was it then for this, that the Son of God conde- scended to become our instructor and our pattern, leaving us an example that we might tread in his steps ? Was it for this that the apostles of Christ voluntarily submitted to hunger and nakedness and pain, and ignominy and death, when forewarned too by their Master that such would be their treatment ? That, after all, their disciples should attain to no higher 92 Prevailing inadequate Conceptions [ch. iv. higher a strain of virtue than those, who rejecting their Divine authority, should still adhere to the old philosophy ? But it may perhaps be objected, that we are for- getting an observation which we ourselves have made, that Christianity has raised the general stand- ard of morals ; to which therefore Infidelity herself now finds it prudent to conform, availing herself of the pure morality of Christianity, and sometimes wishing to usurp to herself the credit of it, while she stigmatizes the authors with the epithets of ignorant dupes or designing impostors. But let it be asked, are the motives of Christianity so little necessary to the practice of it, its principles to its conclusions, that the one may be spared, and yet the other remain in undiminished force ? If so, its Doctrines are no more than a barren and inappli- cable, or at least an unnecessary, theory ; the place of which, it may perhaps be added, would be well supplied by a more simple and less costly scheme. But can it be ? Is Christianity then reduced to a mere creed? Is its practical influence bounded within a few external plausibilities ? Does its essence consist only in a few speculative opinions, and a few useless and unprofitable tenets ? And can this be the ground of that portentous distinction, which is so unequivocally made by the Evangelist between those who accept, and those who reject the Gospel ; " 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 ?" This were to run into the very error which the bulk of professed Christians would be most forward to con- demn, of making an unproductive faith the rule of God's future judgment, and the ground of an eter- nal separation. Thus, not unlike the rival circum- navigators from Spain and Portugal, who setting out in contrary directions, found themselves in company at the very time they thought themselves farthest from each other j so the bulk of professed Christians sect, i.] of Practical Christianity. 93 arrive, though by a different course, almost at the very same point, and occupy nearly the same station as a set of enthusiasts, who also rest upon a barren faith, to whom on the first view they might be thought the most nearly opposite, and whose tenets they with reason profess to hold in peculiar detesta- tion. By what pernicious courtesy of language is it, that this wretched system has been flattered with the name of Christianity ? The morality of the Gospel is not so slight a fabric. Christianity throughout the whole extent exhibits proofs of its divine original, and Strictness r its practical precepts are no less pure than true practi- its doctrines are sublime. Can the compass ™ l Chris - of language furnish injunctions stricter in tmmt y* their measure, or larger in their comprehension, than those with which the word of God abounds ; " Whatsoever ye do in word or deed, do all in the " name of the Lord Jesus:" — " Be ye holy, for God " is holy:" — " Be ye perfect, as your Father which " is in heaven is perfect :" — We are commanded to " "perfect holiness," to " go on unto perfection.'" Such are the Scripture admonitions ; and surely they to whom such admonitions are addressed, may not safely acquiesce in low attainments. This is a conclusion to which we are led, as well by the force of the expressions by which Christians are charac- terized in Scripture, as by the radical change, which is represented as taking place in every man on his becoming a real Christian. " Every one," it is said, " that hath this hope, purifieth himself even as God " is pure :" true Christians are said to be " partakers " of the Divine nature ;" — " to be created anew in " the image of God ;" — " to be temples of the Holy " Ghost." The effects of which must appear " in " all goodness, and righteousness, and truth." Great as was the progress which the apostle Paul had made in all virtue, he declares of himself that he still presses forward, " forgetting the things which are " behind, 94 Prevailing inadequate Conceptions [ch. iv. " behind, and reaching forth unto the things which " are before." He prays for his beloved converts, " that they may he filled with all the fulness of God f* " that they may be filled with the fruits of righteous- " ness:" " that they might walk worthy of the Lord " unto all pleasing, being fruitful in every good " work." And from one of the petitions, which our blessed Saviour inserts in that form of prayer which he has given as a model for our imitation, we may in- fer, that the habitual sentiment of our hearts ought to be, " Thy will be done in Earth as it is in Heaven. ,y These few extracts from the word of God will serve abundantly to evince the strictness of the Chris- tian morality ; but this point will be still more fully established, when we proceed to investigate the ruling principles of the Christian character. I apprehend the essential practical characteristic of true Christians to be this : that relying on the pro- And its es- m i ses to repenting sinners of acceptance sential na- through the Redeemer, they have renounced ture opened an d abjured all other masters, and have state . corc [j a iiy an( j unreservedly devoted them- selves to God. This is indeed the very figure which baptism daily represents to us: like the father of Hannibal, we there bring our infant to the altar, we consecrate him to the service of his proper owner, and vow in his name eternal hostilities against all the enemies of his salvation. After the same manner Christians are become the sworn enemies of sin ; they will henceforth hold no parley with it, they will allow it in no shape, they will admit it to no compo- sition; the war which they have denounced against it is cordial, universal, irreconcileable. But this is not all — It is now their determined purpose to yield themselves without reserve to the reasonable service of their rightful Sovereign. " They " are not their own:" — their bodily and mental fa- culties, their natural and acquired endowments, their substance, their authority, their time, their influence ; all §ect. i.] of Practical Christianity. 95 all these, they consider as belonging to them, not for their own gratification, but as so many instruments to be consecrated to the honour of God, and em- ployed in his service. This is the master principle to which every other must be subordinate. What- ever may have been hitherto their ruling passion, whatever hitherto their leading pursuit, whether sensual or intellectual, whether of science, of taste, of fancy, or of feeling, it must now possess . but a secondary place ; or rather (to speak more correctly) it must exist only at the pleasure of its true and legitimate superior, and be put altogether under its direction and controul. Thus it is the prerogative of Christianity " to bring " into captivity every thought to the obedience of " Christ." They who really feel its power, are resolved " to live no longer to themselves, but to " him that died for them:" they know indeed their own infirmities ; they know, that the way on which they have entered is strait and difficult, but they know too the encouraging assurance, " They who " wait on the Lord shall renew their strength ;" and relying on this animating declaration, they delibe- rately purpose that, so far as they may be able, the grand governing maxim of their future lives shall be " to do all to t/ie glory of God" Behold here the seminal principle, which contains within it, as in an embryo state, the rudiments of all true virtue ; which, striking deep its roots, though feeble perhaps and lowly in its beginnings, yet si- lently progressive, and almost insensibly maturing, will shortly, even in the bleak and churlish tem- perature of this world, lift up its head and spread abroad its branches, bearing abundant fruits ; pre- cious fruits of refreshment and consolation, of which the boasted products of philosophy are but sickly imitations, void of fragrance and of flavour. But, Igneus est ollis vigor & ccelestis origo. At length it shall be transplanted into its native re- gion, and enjoy a more genial climate, and a kindlier soil ; 96 Prevailing inadequate Conceptions [ch. iv. soil ; and bursting forth into full luxuriance, with unfading beauty and unexhausted odours, shall flou- rish for ever in the paradise of God. But while the servants of Christ continue in this life, glorious as is the issue of their labours, they re- ceive but too many humiliating memorials of their remaining imperfections, and they daily find reason to confess, that they cannot do the things that they would. Their determination^ however, is still un- shaken, and it is the fixed desire of their hearts to improve in all holiness — and this, let it be observed, on many accounts. — Various passions concur to push them forward; they are urged on by the dread of failure, in this arduous but necessary work; they trust not, where their all is at stake, to lively emo- tions, or to internal impressions however warm ; the example of Christ is their pattern, the word of God is their rule : there they read, that " without holiness " no man shall see the Lord." It is the description of real Christians, that " they are gradually changed u into the image of their Divine Master ;" and they dare not allow themselves to believe their title sure, except so far as they can discern in themselves the growing traces of this blessed resemblance. It is not merely however by the fear of misery, and the desire of happiness, that they are actuated in their endeavours to excel in all holiness ; they love it for its own sake ; nor is it solely by the sense of self-interest (a principle it must be confessed of an inferior order, though often unreasonably con- demned) that they are influenced in their determi- nation to obey the will of God, and to cultivate his favour. This determination has its foundations indeed in a deep and humiliating sense of his ex- alted Majesty and infinite power, and of their own extreme inferiority and littleness, attended with a settled conviction of its being their duty as his crea- tures to submit in all things to the will of their great Creator. But these awful impressions are relieved and ennobled by an admiring sense of the infinite perfections sect, i.] of Practical Christianity, 97 perfections and infinite amiableness of the Divine Character; animated by a confiding, though humble, hope of his fatherly kindness and protection ; and quickened by the grateful recollection of immense and continually increasing obligations. This is the Christian love of God ! A love compounded of ad- miration, of preference, of hope, of trust, of joy ; chastised by reverential awe, and wakeful with con- tinual gratitude. I would here express myself with caution, lest I should inadvertently wound the heart of some weak but sincere believer. The elementary principles which have been above enumerated, may exist in various degrees and proportions. A difference in natural disposition, in the circumstances of the past life, and in numberless, other particulars, may occa- sion a great difference in the predominant tempers of different Christians. In one the love, in another the fear, of God may have the ascendency ; trust in one, and in another gratitude ; but in greater or less degrees, a cordial complacency in the sovereignty of the Divine Being, an exalted sense of his perfec- tions, a grateful impression of his goodness, and a humble hope of his favour, are common to them all. — Common — the determination to devote them- selves without exceptions, to the service and glory of God. — Common — the desire of holiness and of con- tinual progress towards perfection. — Common — an abasing consciousness of their own unworthiness, and of their many remaining infirmities, which in- terpose so often to corrupt the simplicity of their intentions, to thwart the execution of their purer purposes, and frustrate the resolutions of their better hours. But some perhaps, who will not directly oppose the conclusions for which we have been contending, may endeavour to elude them. It may be urged, that to represent them as of general application, is going much too far ; and, however true in the case of some individuals of a higher order, it may be as- F sertecl, 98 Prevailing inadequate Conceptions [ch. iv. serted, they are not applicable to ordinary Christians ; from these so much will not surely be expected ; and here perhaps there may be a secret reference to that supposed mitigation of the requisitions of the divine Law under the Christian dispensation, which we have already noticed as being too prevalent among professing Christians. This is so important a point that it ought not to be passed over : let us call in the authority of Scripture ; where the diffi- culty is not to find proofs, but to select with discre- tion from the multitude which pour in upon us. Here also, as in former instances, the positive in- junctions of Scripture are confirmed and illustrated by various considerations and inferences, suggested by other parts of the sacred Writings, all tending to the same infallible conclusion. In the first place, the precepts are expressed in the most general terms : there is no hint given, that Precepts in any persons are at liberty to conceive broad terms, themselves exempted from the obligation of them; and in any who are disposed to urge such a plea of exemption, it may well excite the most serious apprehension to consider, how the plea would be received by an earthly tribunal : no weak argument this to such as are acquainted with the Scriptures, and who know how often God is there represented as reasoning with mankind on the prin- ciples which they have established for their dealings with each other. But in the next place the precepts of the Gospel contain within themselves abundant proofs of their rr, n , universal application, inasmuch as they The Precepts * f . , , J universal, are grounded on circumstances and rela- because re- tions common to all Christians, and of the r"S»{'° m benents of which, even our Objectors common to themselves (though they would evade the all Chris- practical deductions from them) would tmu. not De w ii nn g to relinquish their share. Christians sect, i.] of Practical Christianity. 99 Christians " are not their own," because " they are " bought with a price ;" they are not " to live unto u themselves, but to him that died for them ;" they are commanded to do the most difficult duties, " that they may be the children of their father which " is in heaven ;" and " except a man be born again u of the Spirit" (thus again becoming one of the sons of God) (t he cannot enter into the kingdom of *' heaven." It is " because they are sons," that God has given them what in Scripture language is styled the spirit of adoption, It is only of " as many *' as are led by the Spirit of God" that it is declared that " they are the sons of God ;" and we are ex- pressly warned (in order as it were to prevent any such loose profession of Christianity as that which we are here combating) H If any man have not the " Spirit of Christ, he is none of his" In short, Christians in general are every where denominated the servants and the children of God, and are required to serve him with that submissive obedience, and that affectionate promptitude, which belong to those endearing relations. Estimate next, the force of that well-known pas- sage — " Thou shalt love the Lord thy God with all " thy heart, and with all thy mind, and Strang prac- " with all thy soul, and with all thy tical Pre- " strength !" The injunction is multiplied m*** and on us, as it were, to silence the sophistry ? r ^™~ ' of the caviller, and to fix the most incon- siderate mind. And though, for the sake of argument,' we should concede for the present, that under the qua- lifications formerly suggested an ardent and vigorous affection were not indispensably required of us ; yet surely if the words have any meaning at all, the least which can be intended by them is that settled pre- dominant esteem and cordial preference for which we are now contending, The conclusion which this passage forces on us, is strikingly confirmed by other parts of Scripture, wherein the love of God is f i positively 100 Prevailing inadequate Conceptions [ch. iv. positively commended to the whole of a Christian church;* or wherein the want of it,~j- or wherein its not being the chief and ruling affection, is charged on persons professing themselves Christians, as being sufficient to disprove their claim to that appellation, or as being equivalent to denying it. J Let not there- fore any deceive themselves by imagining, that only an absolute unqualified renunciation of the desire of the favour of God is here condemned. God will not accept of a divided affection ; a single heart, and a single eye, are in express terms declared to be indis- pensably required of us. We are ordered, under the figure of amassing heavenly treasure, to make the favour and service of God our chief pursuit, for this very reason, because " where our treasure is, there will " our hearts be also." It is on this principle that in speaking of particular vices, such phrases are often . used in Scripture, as suggest that their criminality mainly consists in drawing away the heart from Him who is the just object of its preference ; and that sins, which we might think very different in criminality, are classed together, because they all agree in this grand character. Nor is this preference asserted only over affections which are vicious in themselves, and to which therefore Christianity might well be supposed hostile, but over those also which in their just measure are not only lawful, but even most strongly enjoined on us. " He that loveth " father and mother more than me," says our blessed Saviour, " is not worthy of me;" " and he that loveth " son or daughter more than me, is not worthy of " me."§ The spirit of these injunctions harmonizes with many commendations in Scripture, of zeal for the honour of God ; as well as with that strong ex- pression of disgust and abhorrence with which the lukewarm, those that are neither cold nor hot, are spoken • * 2 Cor. xiii. 14. t 1 John iii. 17. — Rom. xvi. 18. — Compared with Philipp. iii. 19. also 1 Cor. xvi. 22. % 2 Tim. iii. 4. $ Matt. x. 37. sect. I.] of Practical Christianity. 101 spoken of as being more loathsome and offensive than even open and avowed enemies. , Another class of instances tending to the same point is furnished by those many passages of Scrip- ture, wherein the promoting of the glory of God is commanded as our supreme and universal aim, and wherein the honour due unto Him is declared to be that in which he will allow no competitor to partici- pate. On this head indeed the Holy Scriptures are, if possible, more peremptory than on the former; and at the same time so full as to render particular cita- tions unnecessary to those who have ever so little acquaintance with the word of God. To put the same thing therefore in another light. All who have read the Scriptures must confess that idolatry is the crime against which God's highest resentment is expressed, and his severest punish- ment denounced. But let us not deceive ourselves. It is not in bowing the knee to idols that idolatry consists, so much as in the internal homage of the heart ; as in feeling towards them any of that su- preme love, or reverence, or gratitude, .which God reserves to himself as his own exclusive prerogative. .On the same principle, whatever else draws off the heart from him, engrosses our prime regard, and holds the chief place in our esteem and affections, that, in the estimation of reason, is no less an idol to us, than an image of wood or stone would be ; before which we should fall down and worship. Think not this a strained analogy; it is the very Janguage and argument of Inspiration. The servant of God is commanded not to set up his idol in his Heart \ and sensuality and covetousness are repeat- edly termed Idolatry. The same God who declares — " My glory will I not give to another, neither my " praise to graven images" declares also — " Let not u the wise man glory in his wisdom, neither let the " mighty man glory in his might ; let not the rich ■" man glory in his riches."* " No flesh may glory Jerem. ix. 23. F 3 102 Prevailing inadequate Conceptions [ch. iv, " in his presence ;" " he that glorieth> let him glory " in the Lord." The sudden vengeance by which the vain-glorious ostentation of Herod was punished, when, acquiescing in the servile adulation of an admiring multitude, " he gave not God the glory " is a dreadful comment on these injunctions* These awful declarations, it is to be feared, are little regarded. Let the Great and the Wise, and Extreme the Learned and the Successful, lay them importance seriously to heart, and labour habitually to ?? the consider their superiority, whether derived timed con- from nature, or study, or fortune, as the iiderations. unmerited bounty of God. This reflection will naturally tend to produce a disposition, in all respects the opposite to that proud self-complacency so apt to grow upon the human heart : a disposition honourable to God, and useful to man; a temper composed of reverence, humility, and gratitude, and delighting to be engaged in the praises, and employed in the benevolent service, of the universal Benefactor. But, to return to our subject, it only remains to be remarked, that here, as in the former instances, the characters of the righteous and of the wicked, as delineated in Scripture, exactly correspond with the representations which have been given of the Scripture injunctions. The necessity of this cordial unreserved devoted- ness to the glory and service of God, as being in- dispensable to the character of the true Christian, has been insisted on at the greater length, not only on account of its own extreme importance, but also because it appears to be a duty too generally over- looked. Once well established, it will serve as a fundamental principle both for the government of the heart and regulation of the conduct, and will prove eminently useful in the decision of many practical cases, which it might be difficult to bring under sect, ii.] of Practical Christianity. 103 under the undisputed operation of any subordinate or appropriate rule. SECT. II. AND now, having endeavoured to establish the strictness, and to ascertain the essential character of true practical Christianity, let us investigate a little more in detail the practical system of the bulk of professed Christians among ourselves.* It was formerly remarked, that the whole subject of Religion was often viewed from such a distance as to be seen only in the gross. We now, it General is to be feared, shall find too much cause notion °f for believing, that they who approach a gSta* little nearer, and do discover in Chris- amongst tianity somewhat of a distinct form, yet the bulk of come not close enough to discern her pe- JJJbSLi* culiar lineaments and conformation. The sta ted and writer must not be understood to mean, illustrated. that the several misconceptions, which he shall have occasion to point out, will be generally found to exist with any thing like precision, much less that they are regularly digested into a system ; nor will it be expected, they all should meet in the same person, nor that they will not be found in different people, and under different circumstances, variously blended, combined, and modified. It will be enough if we succeed in tracing out great and general outlines. The human countenance may be well described by its general characters, though infinitely varied by the peculiarities which belong to different indivi- duals, and often by such shades and minutenesses of * It will be remembered by the reader, that it is not the object of this Work to animadvert on the vices, defects, and erroneous opinions of the times, except so far as they are received into the prevailing religious system, or are tolerated by it, and are not thought sufficient to prevent a man from being esteemed on the whole a very tolerable Christian. F4 104 Prevailing inadequate Conceptions [ch. iv. of difference, as though abundantly obvious to our perceptions, yet would exceed the power of definition to discriminate, or even of language to express. A very erroneous notion appears to prevail con- cerning the true nature of Religion. Religion, agreeably to what has been already stated (the importance of the subject will excuse repetition,) may be considered as the implantation of a vigorous and active principle ; it is seated in the heart, where its authority is recognized as supreme, whence by degrees it expels whatever is opposed to it, and where it gradually brings all the affections and desires under its complete control and regulation. But though the heart be its special residence, it may be said to possess in a degree the ubiquity of its Divine Author. Every endeavour and pursuit must acknowledge its presence ; and whatever re- ceives not its sacred stamp, is to be condemned as inherently defective, and is to be at once relin- quished. It is like the principle of vitality, which, animating every part, lives throughout the whole of the human body, and communicates its kindly in- fluence to the smallest and remotest fibres of the frame. But the notion of Religion entertained by many among us seems altogether different. They begin indeed, in submission to her clear prohibi- tions, by fencing off from the field of human action, a certain district, which, though it in many parts bear fruits on which they cast a longing eye, they cannot but confess to be forbidden ground. They next assign to Religion a portion, larger or smaller, according to whatever may be their circumstances and views, in which however she is to possess merely a qualified jurisdiction ; and having so done, they conceive that without let or hindrance they have a right to range at will over the spacious remainder. Religion can claim only a stated pro- portion of their thoughts, their time, their fortune, and influence ; and of these, or perhaps of ,any of them, ^ect. ii.] of Practical Christianity. \(\h them, if they make her any thing. of a liberal allow- ance, .she may well be satisfied : the rest is now their own to do what they will with ; they have paid their tithes, say rather their composition, the demands of the Church are satisfied, and they may surely be permitted to enjoy what she has left without moles- tation or interference. It is scarcely possible to state too strongly the mischief which results from this fundamental error. At the same time its consequences are so Q enera i natural and obvious, that one would think consequences it scarcely possible not to foresee that oftheabove- they must infallibly follow. The greatest ^ med part of human actions is considered as indifferent. If men are not chargeable with actual vices, and are decent in the discharge of their reli- gious duties ; if they do not stray into the forbidden ground, if they respect the rights of the conceded allotment, what more can be expected from them '? Instead of keeping at a distance from all sin, m which alone consists our safety, they will be apt not to care how near they approach what they conceive to be the boundary line ; if they have not actually passed it, there is no harm done, it is no trespass. Thus the free and active spirit of Religion is " crib- " bed and hemmed in ;" she is checked in her dispo- sition to expand her territory, and enlarge the circle .of her influence. She must keep to her prescribed confines, and, every attempt to extend them will be resisted as an encroachment. But this is not all. Since whatever can be gained from her allotment, or whatever can be taken in from the forbidden ground, will be so much of adr- dition to that land of liberty, where men may roam at large, free from restraint or molestation, they will of course be constantly, and almost insensibly, straitening and pressing upon the limits of the reli- gious allotment on the one hand ; and on the other, will be removing back a little farther and farther the fence which abridges, them on the . side of the f 5 forbidden 106 Prevailing inadequate Conceptions [ch. iv; forbidden ground. If Religion attempt for a time to defend her frontier, she by degrees gives way. The space she occupies diminishes till it be scarcely discernible ; whilst, her spirit extinguished, and her force destroyed, she is little more than the nominal possessor even of the contracted limits to which she has been avowedly reduced. This it is to be feared is but too faithful a repre- sentation of the general state of things among our- selves. The promotion of the glory of ceding God, and the possession of his favour, statement are no longer recognized as the objects confirmed f our highest regard, and most strenuous by an appeal ■. ° p • { • to various endeavours ; as furnishing to us a vigorous, classes of habitual, and universal principle of action. nominal ^ e ge j. U p f or ourse i V es : we are become our own masters. The sense of constant homage and continual service is irksome and galling to us; and we rejoice in being emancipated from it, as from a state of base and servile villenage. Thus the very tenure and condition, by which life and all its possessions are held, undergo a total change : our faculties and powers are now our own : whatever we have is regarded rather as a property, than as a trust; or, if there still exist the remem- brance of some paramount claim, we are satisfied with an occasional acknowledgment of a nominal right ; we pay our pepper-corn, and take our estates to ourselves in full and free enjoyment. Hence it is that so little sense of responsibility seems attached to the possession of high rank, or splendid abilities, or affluent fortunes, or other means or instruments of usefulness. The instructive ad- monitions, * give an account of thy stewardship," — " occupy till I come ;" are forgotten. Or if it be acknowledged by some men of larger views than ordinary, that a reference is to be had to some principle superior to that of our own gratification, it is, at best, to the good of society, or to the wel- fare of our families : and even then the obligations resulting sect, ii.] of Practical Christianity. 107 resulting from these relations are seldom enforced on us by any higher sanctions than those of family comfort, and of worldly interest or estimation. Be- sides, what multitudes of persons are there, people without families, in private stations, or of a re- tired turn, to whom they are scarcely held to apply ! and what multitudes of cases to which it would be thought unnecessary scrupulosity to extend them ! Accordingly we find in fact, that the gene- rality of mankind among the higher order, in the formation of their schemes, in the selection of their studies, in the choice of their place of residence, in the employment and distribution of their time, in their thoughts, conversation, and amusements, are considered as being at liberty, if there be no actual vice, to consult in the main their own grati- fication. Thus the generous and wakeful spirit of Christian Benevolence, seeking and finding every where oc- casions for its exercise, is exploded, and a system of decent selfishness is avowedly established in its stead; a system scarcely more to be abjured for its impiety, than to be abhorred for its cold insensibility to the opportunities of diffusing happiness. The Idle "" Have we no families, or are they pro- and Dissi- "" vided for ? Are we wealthy, and bred to P ated * "" no profession ? Are we young and lively, and in u the gaiety and vigour of youth ? Surely we may " be allowed to take our pleasure. We neglect no u duty, we live in no vice, we do nobody any harm, " and have a right to amuse ourselves. We have «" nothing better to do ; we wish we had ; our time " hangs heavy on our hands for want of it." I pity the man who can travel from Dan to Beer- sheba, and cry, " It is all barren." No man has a right to be idle — Not to speak of that great work which we all have to accomplish, (and surely the whole attention of a short and precarious life is not more than an eternal interest may well require;) where is it that in such a world as this, health and leisure and affluence may not find some ignorance f6 to 108 Prevailing inadequate Conceptions [ch. iv; to instruct, some wrong to redress, some want to supply, some misery to alleviate ? Shall Ambition and Avarice never sleep? Shall they never want objects on which to fasten? Shall they be so ob- servant to discover, so acute to discern, so eager, so patient to pursue, and shall the Benevolence of Christians want employment ? Yet thus life rolls away with too many of us m a course of " shapeless idleness." Its recreations constitute its chief business. Watering places — - the sports of the field — cards ! never-failing cards ! — the assembly — the theatre — all contribute their aid — amusements are multiplied, and combined, and varied, " to fill up the void of a listless and languid life;" and by the judicious use of these different resources, there is often a kind of sober settled plan of domestic dissipation, in which with all ima- ginable decency year after year wears away in un- profitable vacancy. Even old age often finds us pacing in the same round of amusements, which our early youth had tracked out. Meanwhile, being conscious that we are not giving into any flagrant vice, perhaps that we are guilty of no irregularity, and, it may be, that we are not neglecting the offices of Religion, we persuade ourselves that we need not be uneasy. In the main we do not fall below the general standard of morals, of the class and station to which we belong ; we may therefore allow our- selves to glide down the stream without apprehension of the consequences. Some, of a character often hardly to be distin- guished from the class we have been just describing, r , v take up with sensual pleasures. The chief tariesof happiness of their lives consists in one sensual species or another of animal gratification ; pleasures. an( j ^hese persons perhaps will be found to compose a pretty large description. It will be remembered that it belongs not to our purpose to speak of the grossly and scandalously profligate, who renounce all pretensions to the name of Christians; sect- ii.] of Practical Christianity. 109 Christians ; but of those who, maintaining a certain decency of character, and perhaps being tolerably observant of the forms of Religion, may yet be not improperly termed sober sensualists. These, though Jess impetuous and more measured, are not less stanch and steady than the professed votaries of licentious pleasure, in the pursuit of their favourite objects. " Mortify the flesh, with its affections and " lusts," is the Christian precept ; a soft luxurious course of habitual indulgence, is the practice of the bulk of modern Christians: and that constant mo- deration, that wholesome discipline of restraint and self-denial, which are requisite to prevent the un- perceived encroachments of the inferior appetites, seem altogether disused, as the exploded austerities of monkish superstition. Christianity calls her professors to a state of dili- gent watchfulness and active services. But the per- sons of whom we are now speaking, forgetting alike the duties they owe to themselves and to their fel- low-creatures, often act as though their condition were meant to be a state of uniform indulgence, and vacant, unprofitable sloth. To multiply the comforts of affluence, to provide for the gratification of ap- petite, to be luxurious without diseases, and indor lent without lassitude, seems the chief study of their lives, Nor can they be clearly exempted from this class, who, by a common error, substituting the m.eans for the end, make the preservation of health and spirits, not as instruments of usefulness, but as sources of pleasure, their great business and con- tinual care. Others again seem more to attach themselves to what have been well, termed the " pomps and "vanities of this world." Magnificent ln thp Vo > m houses, grand equipages, numerous re- turies of tinues, splendid entertainments, high and pomp and inn ade. fashionable connections, appear to con- stitute, in their estimation, the supreme happiness of life. This class too, if we mistake not, will be found numerous 110 Prevailing inadequate Conceptions [ch. iv. numerous in our days; for it must be considered that it is the heart set on these things, which consti- tutes the essential character. It often happens, that persons, to whose rank and station these indulgences most properly belong, are most indifferent to them* The undue solicitude about them is more visible in persons of inferior conditions and smaller fortunes, in whom it is not rarely detected by the studious contrivances of a misapplied ingenuity to reconcile parade with economy, and to glitter at a cheap rate. But this temper of display and competition is a direct contrast to the lowly, modest, unassuming carriage of the true Christian: and, wherever there is an evident effort and struggle to excel in the par ticulars here in question, a manifest wish thus to rival superiors, to outstrip equals, to dazzle inferiors, it is manifest, the great end of life, and of all its possessions, is too little kept in view; and it is to be feared that the gratification of a vain ostentatious humour is the predominant disposition of the heart. As there is a sober sensuality, so is there also a sober avarice, and a sober ambition. The com- j , Vo _ mercial and the professional world com- tariesof pose the chief sphere of their influence. wealth and They are often recognized and openly ambition. avowe d as j us t master principles of action. But where this is not the case, they assume such plausible shapes, are called by such specious names, and urge such powerful pleas, that they are received with cordiality, and suffered to gather strength with- out suspicion. The seducing considerations of dili- gence in our callings, of success in our profession, of making handsome provisions for our children, be- guile our better judgments. " We rise early, and " late take rest, and eat the bread of carefulness. " In our few intervals of leisure, our exhausted spirits require refreshment; the serious concerns of our immortal souls are matters of speculation too grave and gloomy to answer the purpose ; and we fly to something that may better deserve the name of relaxation, sect, ii.] of Practical Christianity. Ill relaxation, till we are again summoned to the daily labours of our employment. Meanwhile, Religion seldom comes in our way, scarcely occurs to our thoughts; and when some secret misgivings begin to be felt on this head, com- pany soon drowns, amusements dissipate, or habitual occupations insensibly displace or smother the rising apprehension. Professional and commercial men perhaps, especially when they happen to be persons of more than ordinary reflection, or of early habits of piety not quite worn away, easily quiet their con- sciences, by the plea, that necessary attention to their business leaves them no time to think on these seri- ous subjects at present. " Men of leisure they con- " fess should consider them ; they themselves will " do it hereafter when they retire; meanwhile they " are usefully or at least innocently employed." Thus business and pleasure fill up our time, and the " one thing needful" is forgotten. Respected by others, and secretly applauding ourselves (perhaps congratulating ourselves that we are not like such an one who is a spendthrift, or a mere man of pleasure, or such another who is a notorious miser) the true principle of action is no less wanting in us; and personal advancement, or the acquisition of wealth, is the object of our supreme desires and predomi- nant pursuit. It would be to presume too much on the reader's patience to attempt a delineation of the characters of the politician, the metaphysician, the scholar, the poet, the virtuoso, the man of taste, in all their varieties. Of these, and many other classes which might be enumerated, suffice it to remark, and to appeal to every man's own experience for the truth of the observation, that they in like manner are often completely engrossed by the objects of their several pursuits. In many of these cases indeed a generous spirit surrenders itself wholly up with the less reserve, and continues absorbed with the fuller confidence, from the consciousness of not being led to 112 Prevailing inadequate Conceptions [ch. iv. to its object by self-interested motives. Here there- fore these men are ardent, active, laborious, perse- vering, and they think, and speak, and act, as those, whose happiness wholly turns on the success or failure of their endeavours. When such is the un- disturbed composure of mere triflers, it is less won- derful that the votaries of learning and of taste, when absorbed in their several pursuits, should be able to check still more easily any growing appre- hension, silencing it by the suggestion, that they are more than harmlessly, that they are meritori- ously employed. " Surely the thanks of mankind " are justly paid to those more refined spirits who, " superior alike to the seductions of ease, and the " temptations of avarice, devote their time and " talents to the less gainful labours of increasing " the stores of learning or enlarging the boundaries " of science ; who are engaged in raising the cha- " racter and condition of society, by improving the " liberal arts, and adding to the innocent pleasures, " or elegant accomplishments, of life." Let not the writer be so far misunderstood, as to be supposed to insinuate that Religion is an enemy to the pursuits of taste, much less to those of learning and of science. Let these have their due place in the estimation of mankind: but this must not be the highest place. Let them know their just subordination. They de- serve not to be the primary concern; for there is another, to which in importance they bear no more proportion, than our span of existence to eternity. Thus the centre to which the chief desires of the heart should tend, losing its attractive force, our Conclusion affections are permitted without control from the to take that course, whatever it may be, which best suits our natural temper, or to which they are impelled by our va- ml fault rious situations and circumstances. Somer- ah"!! tke times they manifestly appear to be almost classes. entirely confined to a single track; but perhaps preceding review — and gene- sect, ii.] of Practical Christianity. 113 perhaps more frequently the lines in which they move are so intermingled and diversified, that it becomes not a little difficult, even when we look into our- selves, to ascertain the object by which they are chiefly attracted, or to estimate with precision the amount of their several forces, in the different direc- tions in which they move. " Know thyself,'' is in truth an injunction with which the careless and the indolent cannot comply. For this compliance, it is requisite, in obedience to the Scripture precept, " to keep the heart with all diligence." Mankind are in general deplorably ignorant of their true state ; and there are few perhaps who have any adequate conception of the real strength of the ties, by which they are bound to the several objects of their attach- ment, or who are aware how small a share of their regard is possessed by those concerns on which it ought to be supremely fixed. But if it be indeed true, that, except the affections of the soul be supremely fixed on God, and unless our leading and governing desire and primary pursuit be to possess his favour and promote his glory, we are considered as having transferred our fealty to an usurper, and as being in fact revolters from our lawful sovereign; if this be indeed the Scripture doctrine, all the several attachments which have been lately enumerated, of the different classes of society, wherever they interest the affections, and possess the soul in any such measure of strength as deserves to be called predominance , are but so many varied expressions of disloyalty. God requires to set up his throne in the heart, and to reign in it, without a rival : if he be kept out of his right, it matters not by what competitor. The revolt may be more avowed or more secret; it may be the trea- son of deliberate preference, or of inconsiderate levity; we may be the subjects of a master more or Jess creditable ; we may be employed in services more gross or more refined : but whether the slaves of avarice, of sensuality, of dissipation, of sloth, or the votaries 114 Prevailing inadequate Conceptions [ch. iv. votaries of ambition, of taste, or of fashion; whe- ther supremely governed by vanity and self-love, by the desire of literary fame or of military glory, we are alike estranged from the dominion of our rightful sovereign. Let not this seem a harsh posi- tion; it can appear so only from not adverting to what was shown to be the essential nature of true Religion. He who bowed the knee to the god of medicine or of eloquence, was no less an idolater, than the worshipper of the deified patrons of lewd- ness or of theft. In the several cases which have been specified, the external acts indeed are different, but in principle the disaffection is the same; and unless we return to our allegiance, we must expect the title, and prepare to meet the punishment, of rebels, on that tremendous clay, when all false colours shall be done away, and (there being no longer any room for the evasions of worldly sophistry, or the smooth plausibilities of worldly language) " that which is often highly esteemed amongst men, " shall appear to have been abomination in the sight « of God." These fundamental truths seem vanished from the mind, and it follows of course that every thing Effects of is viewed less and less through a reli- thefunda- gious medium. To speak no longer of above-Jen- 1 ' lnst ances wherein we ourselves are con- fwnedon cerned, and wherein the unconquerable ourjudg- power of indulged appetite may be sup- "practice" P ose d to beguile our better judgment, or in the ease force us on in defiance of it ; not to insist of others. on the motives by which the conduct of men is determined, often avowedly in what are to themselves the most important incidents of life ; what are the judgments which they form in the case of others? Idleness, profusion, thoughtlessness and dissipation, the misapplication of time or of talents, the trifling away of life in frivolous occupations, or unprofitable studies; all these things we may regret in sect, ii.] of Practical Christianity. 115 in those around us, in the view of their temporal effects; but they are not considered in a religious connection, or lamented as endangering everlasting 1 -n • • • happiness. Excessive vanity and inordinate ambi- tion are spoken of as weaknesses rather than as sins ; even covetousness itself, though a hateful pas- sion, yet, if not extreme, scarcely presents the face of Irreligion. Is some friend, or even some com- mon acquaintance, sick, or has some accident be- fallen him? How solicitously do we inquire after him; how tenderly do we visit him; how much perhaps do we regret that he has not better advice ; how apt are we to prescribe for him; and how should we reproach ourselves if we were to neglect any means in our power of contributing to his reco- very! But " the mind diseased" is neglected and forgotten — " that is not our affair ; we hope (we " do not perhaps really believe) that here it is well " with him." The truth is, we have no solicitude about his spiritual interest. Here he is treated like the unfortunate traveller in the Gospel ; we look upon him; we see but too well his sad condition, but (Priest and Levite alike) we pass by on the other side, and leave him to the officious tenderness of some poor despised Samaritan. Nay, take the case of our very children, when our hearts being most interested to promote their happiness, we must be supposed most desirous of determining on right principles, and where there- fore the real standard of our deliberate judgments may be indisputably ascertained : in their education and marriage, in the choice of their professions, in our comparative consideration and judgment of the different parts of their several characters, how little do we reflect that they are immortal beings ! Health, learning, credit, the amiable and agreeable qualities, above all, fortune and success in life, are taken, and not unjustly taken into the account; but how small a share in forming our opinions is allowed to the probable effect which may be produced on their eternal 116 Prevailing inadequate Conceptions [ch. iv. eternal interests ! Indeed the subjects of our mutual inquiries, and congratulations, and condolences, prove but too plainly what considerations are in these cases uppermost in our thoughts. Such are the fatal and widely spreading effects, which but too naturally follow from the admission Further of the grand fundamental . error before effects— mentioned, that of not considering Reli- Aeoraded & on as a principle of universal application into a set and command. Robbed of its best ener- of Statutes. gi es? Religion now takes the form of a cold compilation of restraints and prohibitions. It is looked upon simply as a set of penal statutes ; these, though wise and reasonable, are however, so far as they extend, abridgments of our natural liberty, and nothing which comes to us in this shape is extremely acceptable: Atqui nolint occidere quemquam, posse volunt. Considering moreover, that the matter of them is not in general very palatable, and that the partiality of every man where his own cause is in question, will be likely to make him construe them liberally in his own favour, we might beforehand have formed a tolerable judgment of the manner in which they are actually treated. Sometimes we attend to the words rather than to the spirit of Scripture injunc- tions, overlooking the principle they involve, which a better acquaintance with the word of God would have clearly taught us to infer from them. At others, "the spirit of an injunction is all;" and this we contrive to collect so dexterously, as thereby to relax or annul the strictness of the terms. " What- " ever is not expressly forbidden, cannot be very " criminal; whatever is not positively enjoined, " cannot be indispensably necessary — If we do not " offend against the laws, what more can be expected " from us? — The persons to whom the strict pre- " cepts of the Gospel were given, were in very dif- " ferent circumstances from those in which we are " placed. sect, ii.] of Practical Christianity. 117 " placed. The injunctions were drawn rather tighter " than is quite necessary, in order to allow for a " little relaxation in practice. The expressions of " the Sacred Writers are figurative ; the Eastern " style is confessedly hyperbolical." By these and other such dishonest shifts (by which however we seldom deceive ourselves, except it be in thinking that we deceive others) the pure but strong morality of the word of God is explained away ; and its too rigid canons are softened down, with as much dexterity as is exhibited by those who practise a logic of the same complexion, in order to escape from the obligations of human statutes. Like Swift's unfortunate Brothers,* we are some- times put to difficulties, but our ingenuity is little inferior to theirs. If totidem verbisf will not serve our turn, try totidem syllabis; if totidem syllabis fail, try totidem literis : then there is in our case, as well as in theirs, " an allegorical sense," to be adverted to ; and if every other resource fail us, we come at last to the same conclusion as the Brothers adopted, that after all, those rigorous clauses require some allowance, and a favourable interpretation, and ought to be understood " cum grano salis." But when the law both in its spirit and its letter is obstinate and incorrigible, what we cannot bend to our purpose we must break — " Our sins, we hope, " are of the smaller order; a little harmless gal- " lantry, a little innocent jollity, a few foolish°ex- " pletives which we use from the mere force of habit, " meaning nothing by them; a little warmth of " colouring and license of expression ; a few freedoms " of speech in the gaiety of our hearts, which, though " not perhaps strictly correct, none but the over- " rigid would think of treating any otherwise than " as venial infirmities, and in which very grave and " religious men will often take their share, when " they may throw off their state, and relax without " impropriety. We serve an all-merciful Being y " who * Vide Tale of a Tub. t Ibid. 118 Prevailing inadequate Conceptions [oh, iv. u who knows the frailty of our nature, the number u and strength of our temptations, and will not " be extreme to mark what is done amiss. Even " the less lenient judicatures of human institution u concede somewhat to the weakness of man. It " is an established maxim — l De minimis non curat " lex/ We hope we are not worse than the gene " rality. All men are imperfect, We own we have " our infirmities ; we confess it is so ; we wish we " were better, and trust as we grow older we shall " become so ; we are ready to acknowledge that we " must be indebted for our admission into a future " state of happiness, not to our own merit, but to the " clemency of God, and the mercy of our Redeemer." But let not this language be mistaken for that of true Christian humiliation, of which it is the very essence to feel the burden of sin, and to long to be released from it : nor let two things be confounded, than which none can be more fundamentally dif- ferent, the allowed want of universality in our de- termination and endeavour to obey the will of God, and that defective accomplishment of our purposes, which even the best of men will too often find reason to deplore. In the persons of whom we have been now speaking, the unconcern with which they can amuse themselves upon the borders of sin, and the easy familiarity with which they can actually dally with it in its less offensive shapes, show plainly that, distinctly from its consequences, it is by no means the object of their aversion ; that there is no love of holiness as such ; no endeavour to acquire it, no care to prepare the soul for the reception of this divine principle, and to expel or keep under whatever might be likely to obstruct its entrance, or dispute its sovereignty. It is indeed a most lamentable consequence of the Another ef- practice of regarding Religion as a corn- er*— I?e/i- pilation of statutes, and not as an internal gton placed p rmc ipj e ^ that it soon comes to be con- sidered sect, ii.] of Practical Christianity, 119 sidered as being conversant about external in externat actions rather than about habits of mind, actioyisin- ■ This sentiment sometimes has even the st f ad °f ha - hardiness to insinuate and maintain itself lts °* min ' under the guise of extraordinary concern for jiractical religion ; but it soon discovers the falsehood of this pretension, and betrays its real nature. The expe- dient indeed of attaining to superiority in practice, by not wasting .any of the attention on the internal principles from which alone practice can flow, is about as reasonable, and will answer about as well, as the economy of the architect, who should account it mere prodigality to expend any of his materials in laying foundations, from an idea that they might be more usefully applied to the rising of the super- structure. We know what would be the fate of such an edifice. It is indeed true, and a truth never to be forgot- ten, that all pretensions to internal principles of holiness are vain when they are contradicted by the conduct ; but it is no less true, that the only effec- tual way of improving the latter, is by a vigilant attention to the former. It was therefore our blessed Saviour's injunction, " Make the tree good," as the necessary means of obtaining good fruit ; and the Holy Scriptures abound in admonitions, to make it our chief business to cultivate our hearts with all diligence, to examine into their state with impar- tiality, and watch over them with continual care. Indeed it is the Heart which constitutes the man ; and external actions derive their whole character and meaning from the motives and dispositions of which they are the indications. Human judicatures, it is true, are chiefly conversant about the former, but this is only because to our limited perceptions the latter can seldom be any otherwise clearly as- certained. The real object of inquiry to human judicatures is the internal disposition; it is to this that 120 Prevailing inadequate Conceptions [ch. iv. that they adapt the nature, and proportion the degree, of. their punishments. Yet though this be a truth so obvious, so esta- blished, that to have insisted on it may seem almost needless ; it is a truth of which we are apt to lose sight in the review of our religious Character, and with which the habit, of considering Religion as consisting rather in external actions, than internal principles, is at direct and open war. This mode of judging may well be termed habitual: for though by some persons it is advisedly adopted, and openly avowed, yet in many cases, for want of due watch- fulness, it has stolen insensibly upon the mind ; it exists unsuspected, and is practised, like other habits, without consciousness or observation. In what degree soever this pernicious principle prevails, in the same degree is the mischief it pro- Evils result- duces. The vicious affections, like noxious ing from the weeds, sprout up and increase of them- last mention- selves but too naturally ; while the graces ed Error. of the Christian temper, (exotics m the soil of the human heart,) like the more tender pro- Christiun ductions of the vegetable world, require, dispositions not only the light and breath of Heaven, not culti- to quicken them, but constant superintend- ance and assiduous care on our part also, in order to their being preserved in health and vigour. But so far from these graces being earnestly sought for, or watchfully reared, with unremitted prayers to God for his blessing (without which all our la- bours must be ineffectual ;) such is the result of the principle we are here condemning, that no endea- vours are used for their attainment, or they are suf- fered to droop and die, almost without an effort to preserve them. The culture of the mind is less and less attended to, and at length perhaps is almost wholly neglected. Thus way is made for the unob- structed growth of other dispositions, which natu- rally sect, ii.] of Practical Christianity, 121 rally overspread and quietly possess the mind : nor is their contrariety to the Christian spirit discerned ; perhaps even their presence is scarcely acknow- ledged, except when their existence and their nature are manifested in the conduct, by marks too plain to be overlooked or mistaken. This is a point which we will now endeavour to ascertain by an induction of particular instances. First then, it is the comprehensive compendium of the Character of true Christians, that " they are " walking by faith, and not by sight." By this description is meant, not merely f^TT that they so firmly believe in the doc- the Chrit- trine of future rewards and punishments, turn's life as to be influenced by that persuasion l i a 1^1^, to adhere in the main to the path of duty, t he true though tempted to forsake it by present Christian's interest, and present gratification ; but Character in farther, that the great truths revealed in Scripture, concerning the unseen world, are the thoughts for the most part uppermost in their minds, and about which habitually their hearts are most in- terested. This state of mind contributes, if the ex- pression maybe allowed, to rectify the illusions of vision, to bring forward into nearer view those eter- nal things, which from their remoteness are apt to be either wholly overlooked, or to appear but faintly in the utmost bounds of the horizon ; and to remove backward, and reduce to their true comparative dimensions, the objects of the present life, which are apt to fill the human eye, assuming a false magni- tude from their vicinity. The true Christian knows from experience, however, that the former are apt to fade from the sight, and the latter again to swell on it. He makes it therefore his continual care to preserve those just and enlightened views, which through Divine mercy he has obtained. Not that he will retire from that station in the world which Pro- vidence seems to have appointed him to fill : he will G be 122 Prevailing inadequate Conceptions [ch. iv. be active in the business of life, and enjoy its com- forts with moderation and thankfulness ; but he will not be " totus in illis," he will not give up his whole soul to them, they will be habitually subordinate in his estimation to objects of more importance. This awful truth has sunk deep into his mind, that " the " things which are seen are temporal, but the things " which are not seen are eternal ; " and in the tu- mult and bustle of life, he is sobered by the still small voice which whispers to him, that " the " fashion of this world passes away." This circum- stance alone must, it is obvious, constitute a vast difference between the habitual temper of his mind, and that of the generality of nominal Christians, who are almost entirely taken up with the concerns of the present world. They know indeed that they are mortal, but they do not feel it. The truth rests in their understandings, and cannot gain admission into their hearts. This speculative persuasion is altogether different from that strong practical im- pression of the infinite importance of eternal things, which, attended with a proportionate sense of the shortness and uncertainty of all below, while it prompts to activity from a conviction that " the " night cometh when no man can work," produces a certain firmness of texture, which hardens us against the buffetings of fortune, and prevents our being very deeply penetrated by the cares and in- terests, the good or evil of this transitory state. Thus this just impression of the relative value of temporal and eternal things, maintains in the soul a dignified composure through all the vicissitudes of life. It quickens our diligence, yet moderates our ardour; urges us to just pursuits, yet checks any undue soli- citude about the success of them, and thereby en- ables us, in the language of Scripture, " to use this "'world as not abusing it," rendering us at once beneficial to others and comfortable to ourselves. But this is not all — besides the distinction be- tween the nominal and the real Christian, which results sect, ii.] of Practical Christianity. 123 results from the impressions produced on them re- spectively by the eternal duration of heavenly things, there is another grounded on their nature, no less marked, nor less important. They are stated in Scrip- ture, not only as entitling themselves to the notice of the true Christian from considerations of interest, but as approving themselves to his judgment from a con- viction of their excellence, and yet farther, as recom- mending themselves to his feelings by their being suited to the renewed dispositions of his heart. In- deed were the case otherwise, did not their qualities correspond with his inclinations ; however he might endure them on principles of duty, and be coldly conscious of their superior worth, he could not lend himself to them with cordial complacency, much less to look to them as the surest source of plea- sure. But this is the light in which they are ha- bitually regarded by the true Christian. He walks in the ways of Religion, not by constraint, but wil- lingly ; they are to him not only safe, but comfort-; able ; " ways of pleasantness as well as of peace." Not but that here also he is from experience aware of the necessity of constant support and continual watchfulness; without these, his old estimate of things is apt to return on him, and the former ob- jects of his affections to resume their influence. With earnest prayers, therefore, for the Divine Help, with jealous circumspection, and resolute self- denial, he guards against whatever might be likely again to darken his enlightened judgment, or to vi- tiate his reformed taste; thus making it his un- wearied endeavour to grow in the knowledge and love of heavenly things, and to obtain a warmer admiration, and a more cordial relish of their excellence. That this is a just representation of the habitual judgment, and of the leading disposition of true Christians, will be abundantly evident, if, endea- vouring to form ourselves after our proper model, we consult the sacred Scripture. But in vain are g 2 Christians 124 Prevailing inadequate Conceptions [ch. i\v Christians there represented as having set their affections on things above, as cordially rejoicing in the service, and delighting in the worship of God. Pleasure and Religion are contradictory terms with the bulk of nominal Christians. They may look back indeed on their religious offices with some- thing of a secret satisfaction, and even feel it during the performance of them, from the idea of being engaged in the discharge of a duty ; but this is al- together different from the pleasure which attends an employment in itself acceptable and grateful to us. We are not condemning a deficiency merely in the warmth and vehemence of religious affections : we are not asking, whether the service and worship of God are delightful and pleasant to such persons ; but, Do they diffuse over the soul any thing of that calm complacency, that mild and grateful compo- sure, which bespeaks a mind in good humour with itself and all around it, and engaged in a service suited to its taste, and congenial with its feelings ? Let us appeal to that Day, which is especially devoted to the offices of Religion: Do they joy- Sunda • ft^ty ava ^ themselves of this blessed op- and hmts portunity of withdrawing from the busi- foritsem- ness an d cares of life ; when, without ploymenu being disquieted by any doubt whether they are neglecting the duties of their proper callings, they may be allowed to detach their minds from earthly things, that by a fuller knowledge of heavenly objects, and a more habitual acquaintance with them, their hope may grow more " full of immortality?" Is the day cheerfully devoted to those holy exercises for which it was appointed ? Do they indeed " come " into the courts of God with gladness?" And how are they employed when not engaged in the public services of the day? Are they busied in studying the word of God, in meditating on his perfections, in tracing his providential dispensations, in admiring his works, in revolving his mercies (above all, the sect, ii.] of Practical Christianity. 125 the transcendent mercies of redeeming love) in singing his praises, " and speaking good of his " name ? " Do their secret retirements witness the earnestness of their prayers and the warmth of their thanksgivings, their diligence and impartiality in the necessary work of self-examination, their mindfulness of the benevolent duty of intercession I Is the kind purpose of the institution of a Sabbath answered by them, in its being made to their ser- vants and dependants a season of rest and comfort ? Does the instruction of their families, or of the more poor and ignorant of their neighbours, pos- sess its due share of their time ? If blessed with talents or with affluence, are they sedulously employ- ing a part of this interval of leisure in relieving the indigent, and visiting the sick, and comforting the sorrowful, in forming plans for the good of their fel- low-creatures, in considering how they may promote both the temporal and spiritual benefit of their friends and acquaintance : or, if theirs be a larger sphere, in devising measures whereby through the Divine blessing, they may become the honoured instruments of the more extended diffusion of re- ligious truth ? In the hours of domestic or social intercourse, does their conversation manifest the subject of which their hearts are full ? Do their lan- guage and demeanour show them to be more than commonly gentle, and kind, and friendly, free from rough and irritating passions ? Surely an entire day should not seem long amidst these various employments. It might well be deemed a privilege thus to spend it, in the more immediate presence of our Heavenly Father, in the exercises of humble admiration and grateful homage ; of the benevolent, and domestic, and social feelings, and of all the best affections of our nature, prompted by their true motives, conversant about their proper objects, and directed to their noblest end ; all sorrows mitigated, all cares suspended, all fears g 3 repressed, 126 Prevailing inadequate Conceptions [ch. iv. repressed, every angry emotion softened, every en- vious or revengeful or malignant passion expelled ; and the bosom thus quieted, purified, enlarged, en- nobled, partaking almost of a measure of the Heavenly happiness, and become for a while the seat of love, and joy, and confidence, and harmony. The nature, and uses, and proper employments of a Christian Sabbath, have been pointed out more particularly, not only because the day will be found, when thus employed, eminently conducive, through the Divine blessing, to the maintenance of the religious principle in activity and vigour ; but also because we all must have had occasion often to remark, that many persons, of the graver and more decent sort, seem not seldom to be nearly destitute of religious resources. The Sunday is with them, to say the best of it, a heavy day ; and that larger part of it, which is not claimed by the public offices of the Church, dully drawls on in comfortless vacuity, or without improve- ment is trifled away in vain and unprofitable dis- course. Not to speak of those who by their more daring profanation of this sacred season, openly vio- late the laws and insult the Religion of their country, how little do many seem to enter into the spirit of the institution, who are not wholly inattentive to its ex- terior decorums ! How glad are they to qualify the rigour of their religious labours ! How hardly do they plead against being compelled to devote the whole of the day to Religion, claiming to themselves no small merit for giving up to it a part, and purchasing there- fore, as they hope, a right to spend the remainder more agreeably ! How dexterously do they avail them- selves of any plausible plea for introducing some week-day employment into the Sunday, whilst they have not the same propensity to introduce any of the Sunday's peculiar employment into the rest of the week ! How often do they find excuses for taking journeys, writing letters, balancing accounts; or in short doing something, which by a little management might sect ii.] of Practical Christianity, 127 might probably have been anticipated, or which with- out any material inconvenience, might be postponed ! Even business itself is recreation, compared with Re- ligion ; and from the drudgery of this day of Sacred Rest they fly for relief to their ordinary occupations. Others again who would consider business as a profanation, and who still hold out against the en- croachments of the card-table, get over much of the day, and gladly seek for an innocent resource, in the social circle, or in family visits, where it is not even pretended that the conversation turns on such topics as might render it in any way conducive to religious instruction or improvement. Their families mean- while are neglected, their servants robbed of Chris- tian privileges, and their example quoted by others, who cannot see that they are themselves less religi- ously employed, while playing an innocent game at cards, or relaxing in the concert room. But all these several artifices, whatever they may be, to unhallow the Sunday and to change its cha- racter (it might be almost said " to mitigate its horrors,") prove but too plainly, that Religion, however we may be glad to take refuge in it, when driven to it by the loss of every other comfort, and to retain as it were a reversionary interest in an asylum, which may receive us when we are forced from the transitory enjoyments of our present state, wears to us in itself a gloomy and forbidden aspect, and not a face of consolation and joy ; that the worship of God is with us a constrained and not a willing service, which we are glad therefore to abridge, though we dare not omit it. Some indeed there are who with concern and grief will confess this to be their uncomfortable and melancholy state ; who humbly pray, and diligently endeavour, for an imagination less distracted at devotional seasons, for a heart more capable of relish ing the excellence of divine things : and who care- fully guard against whatever has a tendency to chain down their affections to earthly enjoyments. Let g 4 not 128 Prevailing inadequate Conceptions [ch, iv. not such be discouraged. It is not they whom we are condemning, but such as knowing and even acknowledging this to be their case, yet proceed in a way directly contrary: who, scarcely seeming to suspect that any thing is wrong with them, volun- tarily acquiesce in a state of mind which is directly contrary to the positive commands of God, which forms a perfect contrast to the representations given us in Scripture of the Christian character, and accords but too faithfully in one leading feature with the character of those, who are stated to be the objects of Divine displeasure in this life, and of Divine punishment in the next. t It is not, however, only in these essential con- stituents of a devotional frame that the bulk of no- bther inter- minal Christians are defective. This they nat defects freely declare (secretly feeling perhaps noticed. some complacency from the frankness of the avowal) to be a higher strain of piety than that to which they aspire. Their forgetfulness also of some of the leading dispositions of Christianity, is undeni- ably apparent in their allowed want of the spirit of kindness, and meekness, and gentleness, and pa- tience, and long-suffering ; and, above all, of that which is the stock on which alone these dispositions can grow and flourish, that humility and lowliness of mind, in which perhaps more than in any other qua- lity may be said to consist the true essence and vital principle of the Christian temper. These dispo- sitions are not only neglected, but even disavowed and exploded, and their opposites, if not rising to any great height, are acknowledged and applauded. A just pride, a proper and becoming pride, are terms which we daily hear from Christian lips. To possess a high spirit, to behave with a proper spirit when used ill, — by which is meant a quick feeling of in- juries, and a promptness in resenting them, — entitles to commendation; and a meek-spirited disposition, the highest Scripture eulogium, expresses ideas of disapprobation sect, in.] of Practical Christianity. 129 ■disapprobation and contempt. Vanity and vain glory are suffered without interruption to retain their natural possession of the heart. But here a topic opens upon us of such importance, and on which so many mistakes are to be found both in the writings of respectable authors, and in the. commonly pre- vailing opinions of the world, that it may be allowed us to°discuss it more at large, and for this purpose to treat of it in a separate section. SECT. III. On the Desire of human Estimation and Applause — The generally prevailing Opinions contrasted with those of the true Christian. THE desire of human estimation, and distinction, and honour, of the admiration and applause of our fellow-creatures, if we take it in its full Universality comprehension, and in all its various mo- of the Pas- difications, from the thirst of glory to sio '< s - the dread of shame, is the passion of which the empire is by far the most general, and perhaps the authority the most commanding. Though its power be most conspicuous and least controllable in the higher classes of society, it seems, like some resist- less conqueror, to spare neither age nor sex, nor condition : and taking ten thousand shapes, insinu- ating itself under the most specious pretexts, and sheltering itself when necessary under the most artful disguises, it winds its way in secret, when it dares not openly avow itself, and mixes in all we think, and speak, and do. It is in some instances the determined and declared pursuit, and confessedly the main practical principle ; but where this is not the case, it is not seldom the grand spring of action, and in the Beauty and the Author, no less than in the Soldier, it is often the master passion of the soul. This is the principle which parents recognize with joy in their infant offspring, which is diligently g 5 instilled 130 Prevailing inadequate Conceptions [ch; iv* instilled and nurtured in advancing years, which, under the names of honourable ambition and of laud- able emulation, it is the professed aim of schools and colleges to excite and cherish. The writer is well aware that it will be thought he is pushing his opinions much too far, when he ventures to assail The common tn i s great principle of human action : " a 7iotwns as- " principle," its advocates might perhaps serted. exclaim, " the extinction of which, if " you could succeed in your rash attempt, would " be like the annihilation in the material world " of the principle of motion ; without it, all were " torpid, and cold, and comfortless. We grant," they might go on to observe, " that we never " ought to deviate from the paths of duty in order " to procure the applause or to avoid the reproaches " of men, and we allow that this is a rule too little " attended to in practice. We grant that the love " of praise is in some instances a ridiculous, and in " others a mischievous passion ; that to it we owe " the breed of coquettes and coxcombs, and, a " more serious evil, the noxious race of heroes " and conquerors. We too are ready, when it " appears in the shape of vanity, to smile at it as " a foible, or in that of false glory, to condemn it as " a crime. But all these are only its perversions ; " and on account of them to contend against its " true forms, and its legitimate exercise, were to " give into the very error which you formerly your- " self condemned, of arguing against the use of " a salutary principle altogether on account of its " being liable to occasional abuse. When turned " into the right direction, and applied to its true " purposes, it prompts to every dignified and ge- " nerous enterprise. It is erudition in the portico, " skill in the lycaeum, eloquence in the senate, vic- " tory in the field. It forces indolence into activity, " and extorts from vice itself the deeds of geneT " rosity and virtue. When once the soul is warmed " by its generous ardor, no difficulties deter, no " dangers sect, in.] of Practical Christianity. 131 " dangers terrify, no labours tire. It is this which, " giving by its stamp to what is virtuous and ho- " nourable its just superiority over the gifts of birth " and fortune, rescues the rich from a base sub- jection to the pleasures of sense, and makes them " prefer a course of toil and hardship to a life of " indulgence and ease. It prevents the man of rank " from acquiescing in his hereditary greatness, and " spurs him forward in pursuit of personal distinc- " tion, and of a nobility which he may justly term " his own. It moderates and qualifies the over-great " inequalities of human conditions ; and reaching " to those who are above the sphere of laws, and " extending to cases which fall not within their " province, it limits and circumscribes the power of " the tyrant on his throne, and gives gentleness to " war, and to pride, humility. " Nor is its influence confined to public life, nor " is it known only in the great and the splendid. " To it, is to be ascribed a large portion of that cour- " tesy and disposition to please, which naturally " producing a mutual appearance of good will and " a reciprocation of good offices, constitute much " of the comfort of private life, and give their " choicest sweets to social and domestic intercourse. " Nay, from the force of habit it follows us even " into solitude, and in our most secret retirements " we often act as if our conduct were subject to " human observation, and we derive no small com- " placency from the imaginary applauses of an ideal u spectator." So far of the effects of the love of praise and dis- tinction ; and if, after enumerating some of these, you should proceed to investigate its nature, " We " admit," it might be added, " that a hasty and " misjudging world often misapplies commenda- " tions and censures : and whilst we therefore con- " fess, that the praises of the discerning few are " alone truly valuable, we acknowledge that it were " better if mankind were always to act from the' g 6 " sense 132 Prevailing inadequate Conceptions [ch. iv. " sense of right and the love of virtue, without re- " ference to the opinions of their fellow-creatures. " We even allow, that, independently of conse- " quences, this were perhaps in itself a higher strain " of virtue; but it is a degree of purity which it " would be vain to expect from the bulk of mankind. " When the intrinsic excellence of this principle, " however, is called in question, let it be remem- " bered, that in its higher degrees it was styled, " by one who meant rather to detract from its " merits than to aggravate them, ' the infirmity of " noble minds;' and surely, that in such a soil it " most naturally springs up, and flourishes, is no " small proof of its exalted origin and generous " nature. " But were these more dubious, and were it no " more than a splendid error ; yet considering that " it works so often in the right direction, it were " enough to urge in its behalf, that it is a principle " of real action, and approved energy. That, as " much as practice is better than theory, and solid " realities than empty speculation, so much is it to " be preferred for general use before those higher " principles of morals which, however just and ex- " cellent in themselves, you would in vain attempt " to bring home to the ' business and bosoms of " mankind? at large. Reject not, then, a principle "thus universal in its influence, thus valuable in " its effects ; a principle, which, by whatever name " you may please to call it, acts by motives and " considerations suited to our condition ; and which, " putting it at the very lowest, must be confessed, " m our present infirm state, to be an habitual " aid and an ever present support to the feebleness " of virtue ! In a selfish world, it produces the* " effects of disinterestedness, and when public spirit " is extinct, it supplies the want of patriotism. Let " us therefore with gratitude avail ourselves of its " help, and not relinquish the good which it freely " offers, from we know not what vain dreams of " impracticable sect in.] of Practical Christianity. 133 " impracticable purity and unattainable perfec- " tion." All this and much more might be urged by. the advocates of this favourite principle. It would be, however, no difficult task to show that it The abom by no means merits this high eulogium. Vindica- To say nothing of that larger part of the t . lon ?««*- argument of our opponents, which be- trays, and even proceeds upon, that mischievous notion of the innocence of error, against which we have already entered our formal protest, the prin^ ciple in question is manifestly of a most inconstant and variable nature; as inconstant and variable as the innumerably diversified modes of fashions, ha- bits and opinions, in different periods and societies. What it tolerates in one age, it forbids in another ; what in one country it prescribes and applauds, in another it condemns and stigmatizes! Obviously and openly, it often takes vice into its patronage, and sets itself in direct opposition to virtue. It is calculated to produce rather the appearance than the reality of excellence ; and at best not to check the love but only the commission of vice. Much of this indeed was seen and acknowledged by 0pinionS( f the philosophers, and even by the poets, Pagan Mo- of the Pagan world. They declaimed raiists.on against it as a mutable and inconsistent tus tead: principle ; they lamented the fatal effects which, under the name of false glory, it had produced ori the peace and happiness of mankind. They con- demned the pursuit of it when it led its followers out of the path of virtue, and taught that the praise of the wise and of the good only was to be desired. But it was reserved for the page of Scripture to point out to us distinctly, wherein it is apt And Scrip- to be essentially defective and vicious, *"£* j™~ ed and to discover to us more fully its en- and ULus- croaching nature and dangerous tenden- tmted. cies; teaching us at the same time, how, being purified 134 Prevailing inadequate Conceptions [ch. iv. purified from its corrupt qualities, and reduced under just subordination, it may be brought into legitimate exercise, and be directed to its true end. In the sacred volume we are throughout re- minded, that we are originally the creatures of God's formation, and continual dependents on his bounty. There too we learn, the painful lesson of man's degradation and unworthiness. We learn, that humiliation and contrition are the dispositions of mind best suited to our fallen condition, and most acceptable in the sight of our Creator. We learn, that to the repression and extinction of that spirit of arrogance and self-importance which are so na- tural to the heart of man, it should be our habitual care to cherish and cultivate these lowly tempers; studiously maintaining a continual sense, that, not only for all the natural advantages over others which we may possess, but for all our moral superi- ority also, we are altogether indebted to the unme- rited goodness of God. It might perhaps be said to be the great end and purpose of all revelation, and especially to be the design of the Gospel, to reclaim us from our natural pride and selfishness, and their fatal consequences ; to bring us to a just sense of our weakness and depravity ; and to dispose us, with unfeigned humiliation, to abase ourselves, and give glory to God. " No flesh may glory in his pre- " sence; he that glorieth, let him glory in the " Lord" — " The lofty looks of man shall be hum- " bled, and the haughtiness of men shall be bowed " down, and the Lord alone shall be exalted." * These solemn admonitions are too generally dis- regarded, and their intimate connection with the subject we are now considering appears to have been often entirely overlooked even by Christian moralists. These authors, without reference to the main spring, and internal principle of conduct, are apt to speak of the love of human applause, as being meritorious or culpable, as being the desire of * Isaiah ii. 11. sect, in.] of Practical Christianity. 135 of true or of false glory, accordingly as the external actions it produces, and the pursuits to which it prompts, are beneficial or mischievous to mankind. But it is undeniably manifest, that in the judg- ment of the word of God, the love of worldly ad- miration and applause is in its nature essentially and radically corrupt ; so far as it partakes of a dispo- sition to exalt and aggrandize ourselves, to pride ourselves on our natural or acquired endowments, or to assume to ourselves the merit and credit of our good qualities, instead of ascribing all the ho- nour and glory where only they are due. Its guilt therefore in these cases is not to be measured by its effects on the happiness of mankind ; nor is it to be denominated true or false glory accordingly as the ends to which it is directed are just or unjust, beneficial or mischievous, objects of pursuit; but it is false, because it exalts that which ought to be abased, and criminal, because it encroaches on the prerogative of God. The Scriptures further instruct us, not merely that mankind are liable to error, and therefore that the world's commendations may be sometimes mis- taken ; but that their judgment being darkened, and their hearts depraved, its applauses and con- tempt will for the most part be systematically mis- placed; that though the beneficent and disin- terested spirit of Christianity, and her obvious ten- dency to promote domestic comfort and general happiness, cannot but extort applause ; yet that her aspiring after more than ordinary excellence, by exciting secret misgivings in others, or a painful sense of inferiority, not unmixed with envy, cannot fail often to disgust and offend. The word of God teaches us, that though such of the doctrines and precepts of Christianity, as are coincident with worldly interests and pursuits, and with worldly principles and systems, may be professed without offence ; yet, that what is opposite to these, or even different from them, will be deemed needlessly precise 136 Prevailing inadequate Conceptions [ch. iv. precise and strict, the indulgence of a morose and gloomy humour, the symptoms of a contracted and • superstitious spirit, the marks of a mean, enslaved, or distorted understanding. That for these and other reasons, the follower of Christ must not only make up his mind to the occasional relinquishment of worldly favour, but that it should even afford him matter of holy jealousy and suspicion of him- self, when it is very lavishly and very generally bestowed. But though the standard of worldly estimation, differed less from that of the Gospel, yet since our affections ought to be set on heavenly things, and conversant about heavenly objects, and since in particular the love and favour of God ought to be the matter of our supreme and habitual desire, to which every other should be rendered subordinate ; it follows, that the love of human applause must be manifestly injurious, so far as it tends to draw down our regards to earthly concerns, and to circumscribe our desires within the narrow limits of this world ; and, that it is impure, so far as it is tinctured with a disposition to estimate too highly, and love too well, the good opinion and commendations of man. But though, by these and other instructions and considerations, the Holy Scripture warns us against the inordinate desire or earnest pursuit of worldly estimation and honour; though it so greatly re- duces their value, and prepares us for losing them without surprise, and for relinquishing them with little reluctance ; yet it teaches us that Christians are not only not called upon absolutely and volun- tarily to renounce or forego them, but that, when without our having solicitously sought them, they are bestowed on us for actions intrinsically good, we are to accept them as being intended by Provi- dence to be sometimes, even in this disorderly state of things, a present solace, and a reward to virtue. Nay more, we are instructed, that in our general de- portment, that in little particulars of conduct other- wise sect, in.] of Practical Christianity, 137 wise indifferent, that in the circumstances and manner of performing actions in themselves of a determined character and indispensable obligation, (guarding however against the smallest degree of artifice or deceit) that by watching for opportunities of doing little kindnesses, that by avoiding singu- larities, and even humouring prejudices, where it may be done without the slightest infringement, of truth or duty, we ought to have a due respect and •regard to the approbation and favour of men. These however we should not value chiefly as they may administer to our own gratification, but rather as furnishing means and instruments of influence, which we may turn to good account, by making them subservient to the improvement and happiness of our fellow-creatures, and thus conducive to the glory of God. The remark is almost superfluous, that on occasions like these we .must even watch our hearts with the most jealous care, lest pride and self-love insensibly infuse themselves, and corrupt the purity of principles so liable to con- tract a taint. Credit and reputation, in the judgment of the true Christian, stand on ground not very different from riches; which he is not to prize highly, or to desire and pursue with solicitude; but which, when they are allotted to him by the hand of Providence, he is to accept with thankfulness, and use with moderation; relinquishing them, when it becomes necessary, without a murmur; guarding most cir- cumspectly, so long as they remain with him, against that sensual and selfish temper, and no less against that pride and wantonness of heart, which they are too apt to produce and cherish; thus considering them as in themselves acceptable, but, from the in- firmity of his nature, highly dangerous possessions ; and valuing them chiefly, not as instruments of luxury or splendour, but as affording the means of honouring his heavenly Benefactor, and lessening the miseries of mankind. Christianity, 138 Prevailing inadequate Conceptions [ch. iv. Christianity, be it remembered, proposes not to extinguish our natural desires, but to bring them under just control, and direct them to their true objects. In the case both of riches and of honour, she maintains the consistency of her character. While she commands us not to set our hearts on earthly treasures, she reminds us that " we have in " Heaven a better and more enduring substance" than this world can bestow ; and while she represses our solicitude respecting earthly credit, and mode- rates our attachment to it, she holds forth to us, and bids us habitually to aspire after, the splendours of that better state, where is true glory, and honour, and immortality; thus exciting in us a just ambi- tion, suited to our high origin, and worthy of our large capacities, which the little, misplaced, and perishable distinctions of this life would in vain attempt to satisfy. It would be mere waste of time to enter into any laboured argument to prove at large, that the light Generuiiy in which worldly credit and estimation prevailing are regarded by the bulk of professed opposed Christians, is extremely different from that to those of in which they are placed by the page of Scripture. Scripture. The inordinate love of worldly glory indeed, implies a passion, which from the na- ture of things cannot be called into exercise in the generality of mankind, because, being conversant about great objects, it can but rarely find that field which is requisite for its exertions. But we every where discover the same principle reduced to the dimensions of common life, and modified and di- rected according to every one's sphere of action. We may discover it in a supreme love of distinc- tion, and admiration, and praise; in the universal acceptableness of flattery ; and, above all, in the excessive valuation of our worldly character, in that watchfulness with which it is guarded, in that jealousy when it is questioned, in that solicitude when sect in.] of Practical Christianity. 139 when it is in danger, in that hot resentment when it is attacked, in that bitterness of suffering when it is impaired or lost. All these emotions, as they are too manifest to be disputed, so are they too repu- table to be denied. Dishonour, disgrace, and shame, present images of horror too dreadful to be faced ; they are evils which it is thought the mark of a generous spirit to consider as excluding every idea of comfort and enjoyment, and to feel as too heavy to be borne. The consequences of all this are natural and ob- vious. Though it be not openly avowed, that we are to follow after worldly estimation, or to escape from worldly disrepute, when they can only be pursued or avoided by declining from the path of duty; nay, though the contrary be recognized as being the just opinion; yet all the effect of this speculative concession is soon done away in fact. Estimating worldly credit as of the highest intrinsic excellence, and worldly shame as the greatest of all possible evils, we sometimes shape and turn the path of duty itself from its true direction, so as it may favour our acquisition of the one, and avoid- ance of the other ; or when this cannot be done, we boldly and openly turn aside from it, declaring the temptation is too strong to be resisted. It were easy to adduce numerous proofs of the truth of these assertions. It is proved, indeed, by that general tendency in Religion to con- Various ceal herself from the view, (for we might proofs of hope that in these cases she often is by the truth °f no means altogether extinct) by her being seA taMoii$ apt to vanish from our conversations, and of the opU even to give place to a pretended licen- nions on tiousness of sentiments and conduct, and J"^ J,^ a false show of infidelity. It is proved, of nominal by that complying acquiescence and Christlans - participation in the habits and manners of this dissipated age, which has almost confounded every external 1^0 Prevailing inadequate Conceptions [ch. iv. external distinction between the Christian and the Infidel, and has made it so rare to find any one who dares incur the charge of Christian singularity, or who can say with the Apostle, that " he is not Proof from " ashamed of the Gospel of Christ." It is the House of. proved (how can this proof be omitted by Commons. one ^- w hose lot it has so often fallen to witness and lament, sometimes he fears to afford an instance of it?) by that quick resentment, those bitter contentions, those angry retorts, those mali- cious triumphs, that impatience of inferiority, that wakeful sense of past defeats, and promptness to revenge them, which too often change the character of a Christian deliberative Assembly, into that of a stage for prize-fighters ; violating at once the pro- prieties of public conduct, and the rules of social decorum, and renouncing and chasing away all the charities of the religion of Jesus ! ■»' But from all lesser proofs, our attention is drawn to one of a still larger size, and more determined From Duel- character. Surely the reader will here U>ig- anticipate our mention of the practice of Duelling: a practice which, to the disgrace of a Christian society, has long been suffered to exist with little restraint or opposition. This practice, whilst it powerfully supports, chiefly rests on, that excessive over-valuation of character, which teaches, that worldly credit is to be preserved at any rate, and disgrace at any rate to be avoided. The unreasonableness of duelling has been often proved, and it has often been shown to be criminal on various principles: sometimes it has been op- posed on grounds hardly tenable ; particularly when it has been considered as an indication of malice and revenge, (a) But it seems hardly to have been Duelling enough noticed, in what chiefly consists wherein its its essential guilt; that is a deliberate preference (a) Vide Hey's Tracts, Rousseau's Eloisa, and many periodical Essays and Sermons. sect, in.] Of Practical Christianity. 141 preference of the favour of man, before the Guilt chiefly favour and approbation of God, in articulo consists, mortis, in an instance, wherein our own life, and that of a fellow-creature are at stake, and wherein we run the risk of rushing into the presence of our Maker in the very act of offending him. It would detain us too long, and it were somewhat beside our present purpose, to enumerate the mischievous con- sequences which result from this practice. They are many and great ; and if regard be had merely to the temporal interests of men, and to the well-being of society, they are but poorly counterbalanced by the plea, which must be admitted in its behalf by a candid observer of human nature, of a courtesy and refinement in our modern manners unknown to. ancient times. But there is one observation which must not be omitted, and which seems to have been too much overlooked. In the judgment of that Religion which requires purity of heart, and of that Being to whom, as was before remarked, " thought is ac- tion," he cannot be esteemed innocent of this crime, who lives in a settled habitual determination to commit it, when circumstances shall call upon him so to do.* This is a consideration which places the crime of duelling on a different footing from almost any other; indeed there is perhaps no other, which mankind habitually and deliberately resolve to prac- tise whenever the temptation shall occur. It shows also that the crime of duelling is far more general in, the higher classes than is commonly supposed, and that the whole sum of the guilt which the practice produces is great, beyond what has perhaps been ever conceived ! It will be the writer's comfort to have solemnly suggested this consideration, to the consciences of those by whom this impious practice might be suppressed. If such there be, which he is strongly inclined to believe, theirs is the * Vide " Whosoever looketh on a woman to lust after her, hath committed adultery with her," &c. Matt. v. 28. 142 Prevailing inadequate Conceptions [ch. iv. the crime, and theirs the responsibility of suffering it to continue, (a) In the foregoing observations, it has not been the writer's intention to discuss completely that copious subject, the love of worldly estimation. It would be to exceed the limits of a Work like this, fully to investigate so large, and at the same time so impor- tant, a topic. Enough, however, may have perhaps been said, to make it evident that this principle is of a character highly questionable ; that it should be brought under absolute subjection, and watched with the most jealous care: That, notwithstanding its lofty pretensions, it often can by no means justly boast that high origin and exalted nature, which its superficial admirers are disposed to concede to it. „ , . What real intrinsic essential value, it Real nature .. . , , 7 . ofinord inate might be asked, does there appear to be love of hu- in a virtue, which had wholly changed its manestima- na t ure anc i character, if public opinion had been different ? But it is in truth of base extraction, and ungenerous qualities, it springs from selfishness and vanity, and low ambition; by these it subsists, and thrives, and acts; and envy, and jealousy, and detraction, and hatred, and va- riance, are its too faithful and natural associates. It is, to say the best of it, a root which bears fruits of a poisonous as well as of a beneficial quality. If it sometimes stimulates to great and generous enter- prises, if it urges to industry, and sometimes to ex- cellence, if in the more contracted sphere it produces courtesy (a) The writer cannot omit this opportunity of declaring, that he should long ago have brought this subject before the notice of Parlia- ment, but for a perfect conviction that he should probably thereby only give encouragement to a system he wishes to see at an end. The practice has been at different periods nearly stopped by positive laws, in various nations on the continent ; and there can be little doubt of the efficacy of what has been more than once suggested — a Court of Honour, to take cognizance of such offences as would naturally fall within its province. The effects of this establishment would doubtless require to be enforced by legislative provisions, directly punishing the practice; and by discouraging at court, and in the military and naval situations, all who should directly or indi- rectly be guilty of it. • sect, in.] of Practical Christianity. 143 courtesy and kindness; yet to its account we must place the ambition which desolates nations, and many of the competitions and resentments, which interrupt the harmony of social life. The former indeed has been often laid to its charge, but the lat- ter have not been sufficiently attended to ; and still less has its noxious influence on the vital principle, and distinguishing graces of the Christian character, been duly pointed out and enforced. To read indeed the writings of certain Christian moralists, (a) and to observe how little they seem disposed to call it in question, except where it raves in the conqueror ; one should be almost tempted to suspect, that, considering it as a principle of such potency and prevalence, as that they must despair of bringing it into just subjection, they were intent only on complimenting it into good humour, (like those barbarous nations which worship the evil spi- rit through fear;) or rather, that they were making a sort of composition with an enemy they could not master; and were willing, on condition of its giving up the trade of war, to suffer it to rule undisturbed, and range at pleasure. But the truth is, that the reasonings of Christian moralists too often exhibit but few traces of the genius of Christian morality. Of this position, the case before us is an instance. This principle of the desire of worldly distinction and applause, is often allowed, and even commended, with too few qualifications, and too little reserve. To covet wealth is base and sordid ; but to covet honour is treated as the mark of a generous and exalted nature. These writers scarcely seem to bear in mind, that, though the principle in question tends to prevent the com- mission of those grosser acts of vice which would injure us in the general estimation; yet that it not only stops there, but that it there begins to exert almost an equal force in the opposite direction. They (a) Vide in particular, a paper in the Guardian, by Addison, on Honour, Vol. ii. 144 Prevailing inadequate Conceptions [ch. i\\ They do not consider how apt this principle is, even in the case of those who move in a contracted sphere, to fill us with vain conceits, and vicious pas- sions ; and, above all, how it tends to fix the affec- tions on earthly things, and to steal away the heart from God. They acknowledge it to be criminal when it produces mischievous effects ; but forget liow apt it is, by the substitution of a false and cor- rupt motive, to vitiate the purity of our good actions, depriving them of every thing which rendered them truly and essentially valuable. They do not consider, that, whilst they too hastily applaud it as taking the side of virtue, it often works her ruin, while it as- serts her cause ; and, like some vile seducer, pretends affection only the more surely to betray. It is the distinguishing glory of Christianity not to rest satisfied with superficial appearances, but The true to rectify the motives, and purify the Christian's heart. The true Christian, in obedience to; conduct in ^ i essons f Scripture, no where keeps relation to . . 1P r 7 , 1 • i this. prin over nimseli a more resolute and jealous ciple. guard, than where the desire of human es?, timation and distinction is in question. No where does . he more deeply feel the insufficiency of his unassisted strength, or more diligently and ear- nestly pray for divine assistance. He may well indeed watch and pray against the encroachments of a passion, which, when suffered to transgress its just limits, discovers a peculiar hostility to the distin- guishing graces of the Christian temper ; a passion, which must insensibly acquire force, because it is in continual exercise ; a passion to which almost every thing without administers nutriment, and the growth of which within is favoured and cherished by such powerful auxiliaries as pride and selfishness, the na- tural and perhaps inexterminable inhabitants of the human heart. Strongly impressed, therefore, with a sense of the indispensable necessity of guarding against the progress sect, in.] of Practical Christianity. 145 progress of this encroaching principle, in humble reliance of superior aid, the true Christian thankfully uses the means, and habitually exercises himself in the considerations and motives, suggested to him for that purpose by the word of God. He is much occupied in searching out, and contemplating his own infirmities. He endeavours to acquire and maintain a just conviction of his great un worthi- ness ; and to keep in continual remembrance, that whatever distinguishes himself from others, is not properly his own, but that he is altogether indebted for it to the undeserved bounty of Heaven. He dili- gently endeavours also, habitually to preserve a just sense of the real worth of human distinction and applause, knowing that he shall covet them less when he has learned not to overrate their value. He labours to bear in mind, how undeservedly they are often bestowed, how precariously they are always possessed. The censures of good men justly render him suspicious of himself, and prompt him carefully and impartially to examine into those parts of his character, or those particulars of his conduct, which have drawn on him their animadversions. The favourable opinion and the praises of good men are justly acceptable to him, where they accord with the testimony of his own heart; that testimony being thereby confirmed and warranted. Those praises favour also and strengthen the growth of mutual confidence and affection, where it is his delight to form friendships, rich not less in use than comfort, and to establish connexions which may last for ever. But even in the case of the commendations of good men, he suffers not himself to be beguiled into an over-valuation of them, lest he should be led to sub- stitute them in the place of conscience. He guards against this by reflecting how indistinctly we can discern each other's motives, how little enter into each other's circumstances, how mistaken therefore may be the judgments formed of us, or of our ac- tions, even by good men ; and that it is far from h improbable, 146 Prevailing inadequate Conceptions [ch. iv, improbable, that a time may come, in which we may be compelled to forfeit their esteem, by adhering to the dictates of our own consciences. But if he endeavours thus to sit loose to the favour and applause even of good men, much more to those of the world at large ; not but that he is sensible of their worth as means and instruments of usefulness and influence; and, under the limitations and for the ends allowed in Scripture, he is glad to possess, observant to acquire, and careful to retain them. He considers them however, if we may again introduce the metaphor, like the precious metals, as having rather an exchangeable than an intrinsic value, as desirable, not simply in their possession, but in their use. In this view, he holds himself to be respon- sible for that share of them which he enjoys, and (to continue the figure) as bound not to let them lie by him unemployed, this were hoarding ; not to lavish them prodigally, this would be waste ; not imprudently to misapply them, this were folly and caprice ; but as under an obligation to regard them as conferred on him, that they might be brought into action ; which therefore he feels not himself at liberty to throw away, though he is ready, if it be required, to relinquish them with cheerfulness ; nor, on the other hand, dares he acquire or retain them unlawfully, in consideration of the use he intends to make of them. He holds it to be his bounden duty to seek diligently for occasions of rendering them subservient to their true purposes ; and when any such occasion is found, to expend them cheerfully and liberally, but with discretion and frugality; being no less prudent in determining the measure, than in selecting the obr jects, of their application, that they may go the farther by being thus managed with economy. Acting therefore on these principles, he will studiously and diligently use any degree of worldly credit he may enjoy in removing or lessening pre- judices; in conciliating good -will, and thereby making way for the less obstructed progress of truth; 6 J and sect, in.] of Practical Christianity. 147 and in providing for its being entertained with can- dour, or even with favour, by those who would bar all access against it in any rougher or more homely form. He will make it his business to set on foot and forward benevolent and useful schemes; and, where they require united efforts, to obtain and pre- serve for them this co-operation. He will endeavour to discountenance vice, to bring modest merit into notice ; to lend as it were his light to men of real worth, but of less creditable name, and perhaps of less conciliating qualities and manners; that they may thus shine with a reflected lustre, and be useful in their turn, when invested with their just estima- tion. But while by these and various other means he strives to render his reputation, so long as he possesses it, subservient to the great ends of ad- vancing the cause of Religion and Virtue, and of promoting the happiness and comfort of mankind, he will not transgress the rule of the Scripture pre- cepts, in order to obtain, to cultivate, or to preserve it ; resolutely disclaiming that dangerous sophistry, of " doing evil that good may come." Ready however to relinquish his reputation when required so to do, he will not throw it away ; and so far as he allowably may, he will cautiously avoid occasions of diminishing it, instead of studiously seeking, or needlessly multiplying them, as seems sometimes to have been the practice of worthy but imprudent men. There will be no capricious humours, no selfish tempers, no moroseness, no discourtesy, no affected severity of deportment, no peculiarity of language, no indolent neglect or wanton breach of the ordinary forms or fashions of society. His repu- tation is a possession capable of uses too important to be thus sported away ; if sacrificed at all, it shall be sacrificed at the call of duty. The world shall be constrained to allow him to be amiable, as well as respectable in other parts of his character ; though in what regards Religion, they may account him unreasonably precise and strict. In this no less than h 2 in 148 Prevailing inadequate Conceptions [ch. i\\ in other particulars, he will endeavour to reduce the enemies of Religion to adopt the confession of the accusers of the Jewish ruler, " we shall not find any " fault or occasion against this Daniel — except " concerning the law of his God :" and even there, if he give offence, it will only be where he dares not do otherwise ; and if he fall into disesteem or disgrace, it shall not be chargeable to any conduct which is justly dishonourable, or even to any un- necessary singularities on his part, but to the false standard of estimation of a misjudging world. When his character is thus mistaken, or his conduct thus misconstrued, he will not wrap himself up in a mys- terious sullenness; but will be ready, where he thinks any one will listen to him with patience and can- dour, to clear up what has been dubious, to explain what has been imperfectly known, and (t speaking " the truth in love," to correct, if it may be, the erroneous impressions which have been conceived of him. He may sometimes feel it his duty publicly to vindicate his character from unjust reproach, and to repel the false charges of his enemies ; but he will carefully, however, watch against being led away by pride, or being betrayed into some breach of truth or of Christian charity, when he is treading in a path so dangerous. At such a time he will also guard, with more than ordinary circumspection, against any undue solicitude about his worldly re- putation for its own sake ; and when he has done what duty requires for its vindication, he will sit down with a peaceable and quiet mind, and it will be matter of no very deep concern to him if his endeavours should have been ineffectual. If good men in every age and nation have been often un- justly calumniated and disgraced, and if, in such circumstances, even the darkness of paganism has been able contentedly to repose itself on the con- sciousness of innocence, shall one who is cheered by the Christian's hope, who is assured also, that a day will shortly come in which whatever is secret shall be sect, in.] of Practical Christianity, 149 be made manifest, and the mistaken judgments of men, perhaps even of good men, being corrected, that " he shall then have praise of God;" shall such an one, I say, sink? shall he even bend or droop under such a trial ? They might be more ex- cusable in over-valuing human reputation, to whom all beyond the grave was dark and cheerless. They also might be more easily pardoned for pursuing with some degree of eagerness and solicitude, that glory which might survive them ; thus seeking as it were to extend the narrow span of their earthly ex- istence : but far different is our case, to whom these clouds are rolled away, and " life and immortality " are brought to light by the Gospel." Not but that worldly favour and distinction are amongst the best things this world has to offer : but the Christian knows it is the very condition of his calling not to have his portion here; and as in the case of any other earthly enjoyments, so in that also of worldly honour, he dreads, lest his supreme affections being thereby gratified, it should be hereafter said to him, " Remember that thou in thy lifetime receivedst " thy good things." He is enjoined by his holy calling to be victorious over the world ; and to this victory, an indifference to its disesteem and dishonour is essentially and indispensably required. He reflects on those holy men who " had trial of cruel mockings ; " he remem- bers that our blessed Saviour himself " was despised " and rejected of men;" and what is he, that he should be exempted from the common lot, or think it much to bear the scandal of his profession ? If therefore he is creditable and popular, he considers this, if the phrase may be pardoned, as something beyond his bargain ; and he watches himself with double care, lest he should grow over-fond of what he may be shortly called upon to relinquish. He meditates often on the probability of his being involved in such circumstances, as may render it necessaiy for him to subject himself to disgrace and obloquy; h 3 thus 150 Prevailing inadequate Conceptions [ch. iv. thus familiarizing himself with them betimes, and preparing himself, that, when the trying hour arrives, they may not take him unawares. But the cultivation of the desire of " that honour, " which cometh from God," he finds the most effec- tual means of bringing his mind into a proper temper, in what regards the love of human approbation. Christian ! wouldst thou indeed reduce this affection under just control? — sursum cor da I Rise on the wings of contemplation, until the praises and the Censures of men die away upon the ear, and the still small voice of conscience is no longer drowned by the din of this nether world. Here the sight is apt to be occupied with earthly objects, and the hearing to be engrossed with earthly sounds ; but there thou shalt come within the view of that resplendent and incorruptible crown, which is held forth to thine acceptance in the realms of light, and thine ear shall be regaled with heavenly melody ! Here we dwell in a variable atmosphere — the prospect is at one time darkened by the gloom of disgrace, and at an- other the eye is dazzled by the gleamings of glory : but thou hast now ascended above this inconstant region ; no storms agitate, no clouds obscure the air; the lightnings play, and the thunders roll be- neath thee. Thus, at chosen seasons, the Christian exercises himself; and when, from this elevated region he descends into the plain below, and mixes in the bustle of life, he still retains the impressions of his more retired hours. By these he realizes to himself the unseen world; he accustoms himself to speak and act as in the presence of " an innumerable com- * pany of angels, and of the spirits of just men made " perfect, and of God the Judge of all." The con- sciousness of their approbation cheers and gladdens his soul, under the scoffs and reproaches of an undis- cerning world ; and to his delighted ear, their united praises form a harmony, which a few discordant earthly voices cannot interrupt. But sect, ifi.] ' of Practical Christianity. 151 But though the Christian be sometimes enabled thus to triumph over the inordinate love of human applause, he does not therefore deem himself secure from its encroachments. On the contrary, he is aware, so strong and active is its principle of vitality, that even where it seems extinct, let but circum- stances favour its revival, and it will spring forth again in renewed vigour. And as his watchfulness must thus during life know no termination, because the enemy will ever be at hand ; so it must be the more close and vigilant, because he is no where free from danger, but is on every side open to attack. i( Sume superbiam quaesitam meritis," was the maxim of a worldly moralist: but the Christian is aware, that he is particularly assailable where he really excels ; there he is in especial danger, lest his motives, originally pure, being insensibly corrupted, he should be betrayed into an anxiety about worldly favour, false in principle or excessive in degree, when he is endeavouring to render his virtue amiable and respected in the eyes of others, and in obedience to the Scripture injunction, is willing to let his " light so shine before men, that they may see his " good works, and glorify his Father which is in " heaven." He watches himself also on small as well as on great occasions: the latter indeed, in the case of many persons, can hardly ever be expected to occur ; whereas the former are continually presenting them- selves : and thus, whilst, on the one hand, they may be rendered highly useful in forming and strength- ening a just habit of mind with respect to the opi- nion of the world, so, on the other, they are the means most at hand for enabling us to discover our own real character. Let not this be slightly passed over. If any one finds himself shrinking from dis- repute or disesteem in little instances, but apt to solace himself with the persuasion, that his spirits being fully called forth to the encounter, he could boldly stand the brunt of sharper trials ; let him be h 4 slow 152 Prevailing inadequate Conceptions [ch. iv, slow to give entertainment to so beguiling a sug- gestion; and let him not forget, that these little in- stances, where no credit is to be got, and the vainest can find small room for self-complacency, furnish perhaps the truest tests whether we are ashamed of the Gospel of Christ, and are willing, on principles really pure, to bear reproach for the name of Jesus. The Christian too is well aware that the excessive desire of human approbation is a passion of so sub- tile a nature, that there is nothing into which it cannot penetrate : and, from much experience, learning to discover it where it would lurk unseen, and to detect it under its more specious disguises, he finds, that, elsewhere disallowed and excluded, it is apt to insinuate itself into his very religion, where it especially delights to dwell, and obstinately maintains its residence. Proud piety and ostenta- tious charity, and all the more open effects it there produces, have been often condemned, and we may discover the tendencies to them in ourselves, with- out difficulty. But where it appears not so large in bulk, and in shape so unambiguous, let its opera- tion be still suspected. Let not the Christian suffer himself to be deceived by any external dissimili- tudes between himself and the world around him, trusting perhaps to the sincerity of the principle to which they originally owed their rise; but let him beware lest through the insensible encroachments of the subtile usurper, his religion should at length have " only a name to live," being gradually robbed of its vivifying principle ; lest he should be chiefly preserved in his religious course by the dread of in- curring the charge of levity, for quitting a path on which he had deliberately entered. Or where, on a strict and impartial scrutiny of his governing mo- tives, he may fairly conclude this not to be the case, let him beware lest he be influenced by this principle in particular parts of his character, and especially where any external singularities are in question; closely scrutinizing his apparent motives, lest he should sect, in.] of Practical Christianity. 153 should be prompted to his more than ordinary reli- gious observances, and be kept from participating in the licentious pleasures of a dissipated age, not so much by a vigorous principle of internal holiness, as by a fear of lessening himself in the good opinion of the stricter circle of his associates, or of suffering even in the estimation of the world at large, by vio- lating the properties of his assumed character. To those who, in the important particular which we have been so long discussing, wish to conform themselves to the injunctions of the word Parting of God, we must advise a laborious watch- counsel to fulness, a jealous guard, a close and ^ e J h b r ing frequent scrutiny of their own hearts, this passion that they may not mistake their real cha- under due racter and too late find themselves to have re S ulation ' been mistaken, as to what they had conceived to be their governing motives. Above all, let them labour, with humble prayers for the Divine assist- ance, to fix in themselves a deep, habitual, and practical sense of the excellence of " that honour " which cometh from God," and of the compara- tive worthlessness of all earthly estimation and pre- eminence. In truth, unless the affections of the soul be thus predominantly engaged on the side of heavenly, in preference to that of human, honour, though we may have relinquished the pursuit of fame, we shall not have acquired that firm contex- ture of mind, which can bear disgrace and shame without yielding to the pressure. Between these two states, the disregarding of fame, and the bear- ing of disgrace, there is a wide interval; and he who, on a sober review of his conduct and motives, finds reason to believe he has arrived at the one, must not therefore conclude he has reached the other. To the one, a little natural moderation and quietness of temper may be sufficient to conduct us ; but to the other, we can only attain by much discipline and h 5 slow 154 Prevailing inadequate Conceptions [ch. iv. slow advances ; and when we think we have made great way, we shall often find reason to confess in the hour of trial, that we had greatly, far too greatly, overrated our progress. When engaged too in the prosecution of this course, we must be aware of the snares which lie in our way, and of the deceits to which we are liable : and we must be provided against these impositions, by obtaining a full and distinct conception of the temper of mind with regard to human favour, which is prescribed to us in the Scriptures ; and by con- tinually examining our hearts and lives, to ascertain how far we correspond with it. This will keep us from substituting contemplation in the place of ac- tion, and from giving ourselves too much up to those religious meditations, which were formerly recom- mended ; in which we must not indulge to the neg- lect of the common duties of life. This will keep us also from mistaking the gratification of an indolent temper for the Christian's disregard of fame : for, let it never be forgotten, we must deserve estimation, though we should not possess it; we must force the men of the world to acknowledge, that we do not want their boasted spring of action to set us in motion ; but that its place is better supplied to us by another, which produces all the good of theirs with- out its evil : thus demonstrating the superiority of the principle which animates us, by the superior utility and excellence of its effects. The worldly principle may indeed render us kind, friendly, and beneficent ; but it will no longer instigate us to pro- mote the happiness or comfort of others, than whilst we are stimulated by the desire of their applause ; which desire, whatever may be vaunted of its effects on social intercourse, is often nothing better than selfishness, ill concealed under a superficial covering of exterior courtesy. The Christian principle, on the contrary, will operate uniformly, whether ap- proved or not : it must however, in order to approve itself sect, in.] of Practical Christianity. 155 itself genuine, be nerved indeed with more than mor- tal firmness, but at the same time be sweetened by love, and tempered with humility. Humility, again, reducing us in our own value, will moderate our claims on worldly estimation. It will check our tendency to ostentation and display, prompting us rather to avoid, than to attract notice. It will dispose us to sit down in quiet obscurity, though, judging ourselves impartially, we believe ourselves better entitled to credit, than those on whom it is conferred ; closing the entrance against a proud, painful, and malignant passion, from which, under such circumstances, we can otherwise be hardly free, the passion of " high disdain from " sense of injured merit." Love and humility will concur in producing a frame of mind, not more distinct from an ardent thirst of glory, than from that frigid disregard, or insolent contempt, or ostentatious renunciation of human favour and distinction, which we have some- times seen opposed to it. These latter qualities may not unfrequently be traced to a slothful, sen- sual, and selfish temper ; to the consciousness of being unequal to any great and generous attempts ; to the disappointment of schemes of ambition or of glory ; to a little personal experience of the world's .capricious and inconstant humour. The renuncia- tion in these cases, however sententious, is often far from sincere ; and it is even made not unfrequently, with a view to the attainment of that very distinc- tion which it affects to disclaim. In some other of these instances, the over-valuation and inordinate desire of worldly credit, however disavowed, are abundantly evident, from the merit which is as^ sumed for relinquishing them; or from that sour and surly humour, which betrays a gloomy and a corroded mind, galled and fretting under the irri- tating sense of the want of that which it most wishes to possess. But far different is the temper of a Christian. h 6 Not 156 Prevailing inadequate Conceptions [ch. iv. Not a temper of sordid sensuality, or lazy apathy, or dogmatizing pride, or disappointed ambition: more truly independent of worldly estimation than philosophy with all her boasts, it forms a perfect contrast to Epicurean selfishness, and to Stoical pride, and to Cynical brutality. It is a temper compounded of firmness, and complacency, and peace, and love; and manifesting itself in acts of kindness and of courtesy ; a kindness, not pretended, but genuine ; a courtesy, not false and superficial, but cordial and sincere. In the hour of popularity, it is not intoxicated or insolent ; in the hour of un- popularity, it is not desponding or morose ; unshaken in constancy, unwearied in benevolence, firm without roughness, and assiduous without servility. Notwithstanding the great importance of the topic which we have been investigating, it will re- quire much indulgence on the part of the reader, to excuse the disproportionate length into which the discussion has been almost insensibly drawn out : yet this, it is hoped, may not be without its uses, if the writer have in any degree succeeded in his endeavour, to point out the dangerous qualities and unchristian tendencies of a principle, of such general predominance throughout the higher classes of society, and to suggest to the serious inquirer some practical hints for its regulation and control. Since the principle too, of which we have been treating, is one of the most ordinary modifications of pride ; the discussion may also serve in some degree to supply a manifest deficiency, a deficiency to be ascribed to the fear of trespassing too far on the reader's patience, in having but slightly touched on the allowed prevalence of that master passion, and on the allowed neglect of its opposite, humility. sect, iv.] of Practical Christianity. 157 SECT. IV. The generally prevailing Error, of substituting ami- able Tempers and useful Lives in the place of Religion, stated and confuted ; with Hints to real Christians. There is another practical error very generally- prevalent, the effects of which are highly injurious to the cause of Religion ; and which in Generally particular is often brought forward, when, prevailing upon Christian principles, any advocates mor * for Christianity would press the practice of Chris- tian virtues. The error to which we allude, is that of exag- gerating the merit of certain amiable and useful qualities, and of considering them as of themselves sufficient to compensate for the want of the supreme love and fear of God. It seems to be an opinion pretty generally pre- valent, that kindness and sweetness of temper; sympathizing, benevolent and generous affections; attention to what in the world's estimation are the domestic, relative, and social duties; and above all a life of general activity and usefulness, may well be allowed, in our imperfect state, to make up for the defect of what in strict propriety of speech is termed Religion. Many indeed will unreservedly declare, and more will hint the opinion, that " the difference between " the qualities above mentioned and Re- Common " ligion, is rather a verbal or logical, than language on " a real and essential difference ; for in t lls ea * " truth what are they but Religion in substance if " not in name ? Is it not the great end of Religion, " and in particular the glory of Christianity, to " extinguish 158 Prevailing inadequate Conceptions [ch.iv. " extinguish the malignant passions; to curb the " violence, to control the appetites, and to smooth " the asperities of man ; to make us compassionate " and kind, and forgiving one to another ; to make " us good husbands, good fathers, good friends, and " to render us active and useful in the discharge " of the relative, social, and civil duties ? We do " not deny that in the general mass of society, and " particularly in the lower orders, such conduct and " tempers cannot be diffused and maintained by any " other medium than that of Religion. But if the 'V end be effected, surely it is only unnecessary " refinement to dispute about the means. It is " even to forget your own principles ; and to refuse " its just place to solid practical virtue, while you " assign too high a value to speculative opinions. " Thus a fatal distinction is admitted between Morality and Religion : a great and desperate error, of which it is the more necessary to take notice ; because many who would condemn, as too strong, the language in which this opinion is sometimes openly avowed, are yet more or less tinctured with the notion itself; and under the habitual and almost unperceived influence of this beguiling suggestion, are vainly solacing their imaginations, and repress- ing their well-grounded fears concerning their own state; and are also quieting their just solicitude concerning the spiritual condition of others, and soothing themselves in the neglect of friendly en- deavours for their improvement. There can hardly be a stronger proof of the cur- sory and superficial views, with which men are apt to satisfy themselves in religious concerns, than the prevalence of the opinion here in question; the falsehood and sophistry of which must be acknow- ledged by any one who, admitting the authority of Scripture*, will examine it with ever so little serious- ness and impartiality of mind. Appealing sect, iv.] of Practical Christianity. 159 Appealing indeed to a less strict standard, it would not be difficult to show that the moral worth of these sweet and benevolent tempers, The worth and of these useful lives, is apt to be of amiable greatly overrated. The former involun- tempers tarily gain upon our affections, and disarm J!. JJJ ei our severer judgments, by their kindly, standard of complying, and apparently disinterested unassisted nature ; by their prompting men to flatter reason ' instead of mortifying our pride, to sympathize either with our joys or our sorrows, to abound in obliging attentions and offices of courtesy ; by their obvious tendency to produce and maintain harmony and comfort in social and domestic life. It is not however unworthy of remark, that from the com- mendations which are so generally bestowed on these qualities, and their rendering men universally acceptable and popular, there is many a ^ any f a i se false pretender to them, who gains a credit pretenders for them which he by no means deserves ; t0 these in whom they are no more than the pro- tem P ers ' prieties of his assumed character, or even a mask which is worn in public, only the better to conceal an opposite temper. Would you see this man of courtesy and sweetness stripped of his false cover- ing, follow him unobserved into his family; and you shall behold, too plain to be mistaken, selfish- ness and spleen harassing and vexing the wretched subjects of their unmanly tyranny; as if being re- leased at length from their confinement, they were making up to themselves for the restraint which had been imposed on them in the world. But where the benevolent qualities are genuine, they often deserve the name rather of amiable in- stincts, than of moral virtues. In many Real nature cases, they imply no mental conflict, no °J amia ble previous discipline : they are apt to eva- Jw^ of porate in barren sensibilities, and transi- grounded in tory sympathies and indolent wishes, and Religion. unproductive 160 Prevailing inadequate Conceptions [ch. iw unproductive declarations: they possess not that strength and energy of character, which, in con- tempt of difficulties and dangers, produce alacrity in service, and vigour and perseverance in action. Destitute of proper firmness, they often encourage that vice and folly, which it is their especial duty to repress ; and it is well if, from their soft comply- ing humour they are not often drawn in to par- ticipate in what is wrong, as well as to connive at it. Thus their possessors are frequently, in the eye of truth and reason, bad magistrates, and parents, bad friends ; defective in those very qualities, which give to each of those several relations its chief and appropriate value. And here it may be observed, that persons thus defective can ill establish the claim which is often preferred on their behalf, that they are free from selfishness ; for if we trace such defi- ciencies to their true source, they will be found to arise chiefly from indisposition to submit to a pain- ful effort, though real good-will commands that sacri- fice, or from the fear of lessening the regard in which we are held, and the good opinion which is entertained of us. It should farther also be observed concerning these qualities, when they are not rooted in religion, Their short ^ at tne Y are °f a sickly and a short- andpreca- lived nature, and want that hardy and riousdura- vigorous temperament, which is requisite for enabling them to bear without injury, or even to survive, the rude shocks and the variable and churlish seasons, to which in such a world as this they must ever be exposed. It is only a Chris- tian love, of which it is the character, that " it suf- " fereth long, and yet is kind;" " that it is not " easily provoked, that it beareth all things, and " endureth all things." In the spring of youth in- deed, the blood flows freely through the veins ; we are flushed with health and confidence; hope is young and ardent, our desires are unsated, and whatever sect, iv.] of Practical Christianity* 161 whatever we see has the grace of novelty; we are the more disposed to be good-natured, because we are pleased ; pleased, because universally well re- ceived. Wherever we cast our eyes, we see some face of friendship, and love, and gratulation. All nature smiles around us. In this season the amiable tempers of which we have been speaking, natu- rally spring up. The soil suits, the climate favours them. They appear to shoot forth vigorously, and blossom in gay luxuriance. To the superficial eye, all is fair and flourishing; we anticipate the fruits of Autumn, and promise ourselves an ample pro- duce. But by and by the sun scorches, the frost nips, the winds rise, the rains descend ; our golden dreams are blasted, all our fond expectations are no more. Our youthful efforts, let it be supposed, have been successful; and we rise to wealth or eminence. A kind flexible temper and popular manners have produced in us, as they are too apt, a youth of easy social dissipation, and unproductive idleness ; and we are overtaken too late by the con- sciousness of having wasted that time which cannot be recalled, and those opportunities which we can- not now recover. We sink into disregard and obscurity, when, there being a call for qualities of more energy, indolent good-nature must fall back. We are thrust out of notice by accident or misfor- tunes. We are left behind by those with whom we started on equal terms, and who, originally, perhaps having less pretensions and fewer advantages, have greatly outstripped us in the race of honour : and their having got before us is often the more galling, because it appears to us, and perhaps with reason, to have been chiefly owing to a generous easy good-natured humour on our part, which disposed us to allow them at first to pass by us without jea- lousy, and led us to give place, without a struggle, to their more lofty pretensions. Thus we suffered them quietly to occupy a station to which origi- nally we had as fair a claim as they; but, this station being once tamely surrendered, we have forfeited 162 Prevailing inadequate Conceptions [ch. iv. forfeited it for ever. Meanwhile our awkward and vain endeavours to recover it, at the same time that they show us to be not less wanting in self-knowledge and composure in our riper years, than in our younger we had been destitute of exertion, serve only to make our inferiority more manifest, and to bring our dis- content into the fuller notice of an ill-natured world, which however not unjustly condemns and ridicules our misplaced ambition. It may be sufficient to have hinted at a few of the vicissitudes of advancing life ; let the reader's own mind fill up the catalogue. Now the bosom is no longer cheerful and placid; and if the counte- nance preserve its exterior character, this is no longer the honest expression of the heart. Prospe- rity and luxury, gradually extinguishing sympathy, and puffing up with pride, harden and debase the soul. In other instances, shame secretly clouds, and remorse begins to sting, and suspicion to corrode, and jealousy and envy to embitter. Disappointed hopes, unsuccessful competitions, and frustrated pur- suits, sour and irritate the temper, A little personal experience of the selfishness of mankind damps our generous warmth and kind affections ; reproving the prompt sensibility and unsuspecting simplicity of our earlier years. Above all, ingratitude sickens the heart, and chills and thickens the very life's blood of benevolence: till at length our youthful Nero, soft and susceptible, becomes a hard and cruel tyrant; and our youthful Timon, the gay, the gene- rous, the beneficent, is changed into a cold, sour, silent misanthrope. And as in the case of amiable tempers, so in that also of what are called useful lives, it must be Wm-th of confessed that their intrinsic worth, argu- mefui lives guing still merely on principles of reason, estimated i s a pt to be greatly overrated. They are dlrdlf 011 ' often the result of a disposition naturally unassisted bustling and active, which delights in reason. motion, and finds its labour more than repaid, sect, iv.] of Practical Christianity. 1 63 repaid, either by the very pleasure which it takes in its employments, or by the credit which it derives from them. Nay further; if it be granted that Religion tends in general to produce usefulness, par- ticularly in the lower orders, who compose a vast majority of every society ; and therefore that these irreligious men of useful lives are rather exceptions to the general rule ; it must at least be confessed, that they are so far useless, or even positively mischievous, as they either neglect to encourage, or actually dis- courage, that principle, which is the great operative spring of usefulness in the bulk of mankind. Thus it might well perhaps be questioned, esti- mating these men by their own standard, whether the particular good in this case, is not more than counterbalanced by the general evil; still more, if their conduct being brought to a strict account, they should be charged, as they justly ought, with the loss of the good, which, if they had manifestly and avowedly acted from a higher principle, might have been produced, not only directly in themselves, but indirectly and remotely in others, from the extended efficacy of a religious example. They may be com- pared, not unaptly, to persons whom some pecu- liarity of constitution enables to set at defiance those established rules of living, which must be observed by the world at large. These healthy debauchees, however they may plead in their defence that they do themselves no injury, would probably, but for their excesses, have both enjoyed their health better, and preserved it longer, as well as have turned it to better account ; and it may at least be urged against them, that they disparage the laws of temperance, and fatally betray others into the breach of them, by affording an instance of their being transgressed with impunity. But were the merit of these amiable qualities greater than it is, and though it were not liable to the exceptions which have been al- Heal worth leged against it, yet could they be in no of amiable degree tem " 16^ Prevailing inadequate Conceptions [ch. iv. tempers and degree admitted, as a compensation for useful lives, the want of the supreme love and fear of when not God, and of a predominant desire to pro- Religion™ mote ms g lor y- The observance of one estimated on commandment, however clearly and for- Christian cibly enjoined, cannot make up for the pnncip es. ne gJ ec ^ f another, which is enjoined with equal clearness and equal force. To allow this plea in the present instance, would be to permit men to abrogate the first table of the law on condition of their obeying the second. But religion suffers not any such composition of duties. It is on the very selfsame miserable principle, that some have thought to atone for a life of injustice and rapine by the strictness of their religious observances. If the for- mer class of men can plead the diligent discharge of their duties to their fellow-creatures, the latter will urge that of theirs to God. We easily see the falsehood of the plea in the latter case ; and it is only self-deceit and partiality which prevent its being equally visible in the former. Yet so it is ; such is the unequal measure, if I may be allowed the ex- pression, which we deal out to God, and to each other. It would justly and universally be thought false confidence in the religious thief or the religious adulterer (to admit for the sake of argument such a solecism in terms,) to solace himself with the firm persuasion of the Divine favour: but it will, to many, appear hard and precise, to deny this firm persuasion of Divine approbation to the avowedly irreligious man of social and domestic usefulness. Will it here be urged, that the writer is not doing justice to his opponent's argument; which is not, that irreligious men of useful lives may be excused for neglecting their duties towards God, in consi- deration of their exemplary discharge of their duties towards their fellow-creatures ; but that, in perform- ing the latter, they perform the former, virtually, and substantially 7 if not in name ? Can then our opponent deny, that the Holy Scrip- tures are in nothing more full and unequivocal, than in sect iv.] of Practical Christianity. 1G5 in requiring us supremely to love and fear God, and to worship and serve him continually with humble and grateful hearts; habitually to regard him as our Benefactor and Sovereign, and Father, and to abound in sentiments of gratitude and loyalty, and respectful affection ? Can he deny that these positive precepts are rendered, if possible, still more clear, and their authority still more binding, by illustrations and indirect confirmations almost in- numerable? And who then is that bold intruder into the counsels of Infinite Wisdom, who in palpa- ble contempt of these precise commands, thus illus- trated also and confirmed, will dare to maintain that, knowing the intention with which they were primarily given, and the ends they were ultimately designed to produce, he may innocently neglect or violate their plain obligations ; on the plea that he conforms himself, though in a different manner, to this primary intention, and produces, though by dif- ferent means, these real and ultimate ends ? This mode of arguing (to say nothing of its inso- lent profaneness,) would, if once admitted, afford (as has been already shown) the means of refining away by turns every moral obligation. But this miserable sophistry deserves not that w r e should spend so much time in the refutation of it. To discern its fallaciousness, requires not acuteness of understanding, so much as a little common honesty. " There is indeed no surer mark of a false " and hollow heart, than a disposition thus to quibble " away the clear injunctions of duty and con- " science." (a) It is the wretched resource of a dis- ingenuous mind, endeavouring to escape from convic- tions before which it cannot stand, and to evade ob- ligations which it dares not disavow. The arguments which have been adduced would surely be sufficient to disprove the extravagant pre- ' tensions of the qualities under consideration, though those qualities were perfect in their nature. But they (a) Vide Smith's Theory of Moral Sentiments. 166 Prevailing inadequate Conceptions [ch. iv* they are not perfect. On the contrary, they are radi- cally defective and corrupt : they are a body with- out a soul ; they want the vital actuating principle, or rather they are animated and actuated by a false principle. Christianity, let me avail myself of tho very few words of a friend (b) in maintaining her argu- ment, is " a Religion of motives." That only is Christian practice, which flows from Christian prin- 1 ciples ; and none else will be admitted as such by Him, who will be obeyed, as well as worshipped, " in spirit and in truth." This also is a position, of which, in our inter- course with our fellow-creatures, we clearly discern the justice, and universally admit the force. Though we have received a benefit at the hands of any one, we scarcely feel grateful, if we do not believe the intention towards us to have been friendly. Have we served any one from motives of kindness, and is a return of service made to us ? We hardly feel our- selves worthily requited, except that return be dicta- ted by gratitude. We should think ourselves rather injured than obliged by it, if it were merely prompted by a proud unwillingness to continue in our debt. # What husband, or what father, not absolutely dead to every generous feeling, would be satisfied with a wife or a child, who, though he could not charge them with any actual breach of their respective obligations, should yet confessedly perform them from a cold sense of duty, in place of the quickening energies of conjugal and filial affection? What an insult would it be to such an one, to tell him gravely; that he had no reason to complain ! The unfairness with which we suffer ourselves to reason in matters of Religion, is no where more striking than in the instance before us. It were perhaps not unnatural to suppose, that, as we cannot see into each other's bosoms, and have no sure way of (b) The writer hopes that the work to which he is referring is so well known, that he needs scarcely name Mrs. H. More. * See Smith's Theory of Moral Sentiments. sect, iv.] of Practical Christianity. 167 of judging any one's internal principles but by his external actions, it would have grown into an esta- blished rule, that when the latter were unobjection- able, the former were not to be questioned ; and, on the other hand, that in reference to a Being who searches the heart, our motives, rather than our ex- ternal actions, would be granted to be the just ob- j ects of inquiry. But we exactly reverse these natural principles of reasoning. In the case of our fellow- creatures, the motive is that which we principally inquire after and regard: but in the case of our supreme Judge, from whom no secrets are hid, we suffer ourselves to believe, that internal princi- ples may be dispensed with, if the external action be performed ! Let us not however be supposed ready to concede, in contradiction to what has been formerly contend- ed, that where the true motive is wanting, the exter- nal actions themselves will not generally betray the defect. Who is there that will not confess in the instance of a wife and a child who should discharge their respective obligations merely from a cold sense of duty, that the inferiority of their actuating prin- ciple would not be confined to its nature, but would be discoverable also in its effects? Who is there that does not feel that these domestic services, thus robbed of their vital spirit, would be so debased and degraded in our estimation, as to become, not barely lifeless and uninteresting, but even distaste^- ful and loathsome? Who will deny that these would be performed in fuller measure, with more wakeful and unwearied attention, as well as with more heart, where with the same sense of duty the enlivening principle of affection should also be associated 1 The enemies of Religion are sometimes apt to compare the irreligious man, of a temper naturally sweet and amiable, with the religious man The true of natural roughness and severity ; the ir- Christian * religious real1 ^ 168 Prevailing inadequate Conceptions [ch. iv. really the re %i° us man °f natural activity, with the most ami- religious man who is naturally indolent; able and and thence to draw their inferences. useful. -g ut t ^- s mo( j e f reasoning is surely unj ust. If they would argue the question fairly, they should make their comparisons between persons of similar natural qualities, and not in one or two examples, but in a mass of instances. They would then be com- pelled to confess the efficacy of Religion, in height- ening the benevolence, and increasing the usefulness, of men : and to admit, that, even supposing a genuine benevolence of disposition, and persevering usefulness of life, occasionally to exist where the religious principle is wanting, yet true Religion (which confessedly implants those qualities where before they had no place) would have given to those very characters in whom they do exist, ad- ditional force in the same direction. It would have rendered the amiable more amiable, the useful more useful, with fewer inconsistencies, with less abatement. Let true Christians meanwhile be ever mindful that they are loudly called upon to make this argu- Admonitions ment still more clear, these positions still to true less questionable. You are every where Christians on commanded to be tender and sympathe- these heads. tiCj dili g e nt and useful ; and it is the character of that " wisdom from above," in which you are to be proficients, that it " is gentle and " easy to be intreated, full of mercy and good " fruits." Could the efficacy of Christianity in softening the heart be denied by those, who saw in the instance of the great Apostle of the Gentiles, that it was able to transform a bigotted, furious, and cruel persecutor, into an almost unequalled example of candour, and gentleness, and universal tenderness and love ? Could its spirit of active beneficence be denied by those, who saw its Divine Author so dili- gent and unwearied in his benevolent labours, as to justify sect, iv.] of Practical Christianity. 169 justify the compendious description which was given of him by a personal witness of his exertions, that he " went about doing good ?" Imitate these blessed examples : so shall you vindicate the honour of your profession, and " put to silence the ignorance of " foolish men :" so shall you obey those Divine in- junctions of adorning the doctrine of Christ, and of u letting your light shine before men, that they may ** see your good works, and glorify your Father " which is in heaven." Beat the world at its own best weapons. Let your love be more affectionate, your mildness less open to irritation, your diligence more laborious, your activity more wakeful and persevering. Consider sweetness of tern- To the na per and activity of mind, if they naturally turaliy belong to you, as talents of special worth sweet ten- and utility, for which you will have to give *™£ and account. Carefully watch against what- ever might impair them, cherish them with con- stant assiduity, keep them in continual exercise, and direct them to their noblest ends. The latter of these qualities renders it less difficult, and there- fore more incumbent on you, to be ever abounding in the work of the Lord ; and to be copious in the production of that species of good fruit, of which mankind in general will be most ready to allow the excellence, because they best understand its nature. In your instance, the solid substance of Christian practice is easily susceptible of that high and beau- tiful polish, which may attract the attention, and extort the admiration of a careless and undiscerning world, so slow to notice, and so backward to ac- knowledge, intrinsic worth, when concealed under a less sightly exterior. Know then, and value as ye ought, the honourable office which is especially devolved on you. Let it be your acceptable service to recommend the discredited cause, and sustain the fainting interests of Religion, to furnish to her friends matter of sound and obvious argument, and of honest triumph : and if your best endeavours I cannct 170 Prevailing inadequate Conceptions [ch. iv. cannot conciliate, to refute at least, and confound her enemies. If, on the other hand, you are conscious that you ^,re naturally rough and austere, that disappoint- T th na- men * s nave soured or prosperity has elated turaiiy you, or that habits of command have ren- roughand dered you quick in expression, and im- austere. patient of contradiction ; or if, from what- ever other cause, you have contracted an unhappy peevishness of temper, or asperity of manners, or harshness and severity of language, (remember that these defects are by no means incompatible with an aptness to perform services of substantial kindness ;) if nature has been confirmed by habit till at length your soul seems thoroughly tinctured with these evil dispositions, yet do not despair. Remember that the Divine Agency is promised, " to take away " the heart of stone, and give a heart of flesh," of which it is the natural property to be tender and im- pressible. Pray then earnestly and perseveringly, that the blessed aid of Divine Grace may operate effectually on your behalf. Beware of acquiescing in the evil tempers which have been condemned, under the idea that they are the ordinary imper- fections of the best of men ; that they show them- selves only in little instances ; that they are only occasional, hasty, and transient effusions, when you are taken off your guard; the passing shade of your mind, and not the settled colour. Beware of excusing or allowing them in yourself, under the notion of warm zeal for the cause of Religion and virtue, which you perhaps own is now and then apt to carry you into somewhat over-great severity of judgment, or sharpness in reproof. Listen not to these, or any other such flattering excuses, which your own heart will be but too ready to suggest to you. Scrutinize yourself rather with rigorous strict- ness ; and where there is so much room for self- deceit, call in the aid of some faithful friend, and unbosoming sect, iv.] of Practical Christianity. 171 unbosoming yourself to him without concealment, ask his impartial and unreserved opinion of your behaviour and condition. • Our unwillingness to do this, often betrays to others, indeed it not seldom discovers to ourselves, that we entertain a secret distrust of our own character and conduct. Instead also of extenuating to yourself, the criminality of the vicious tempers under consideration, strive to impress your mind deeply with a sense of it. For this end, often consider seriously, that these rough and churlish tempers are a direct contrast to the " meekness and gentleness of Christ;" and that Christians are strongly and repeatedly enjoined to copy after their great Model in these particulars, and to be themselves patterns of " mercy and kind- " ness, and humbleness of mind, and meekness, and " long-suffering." They are to " put away all " bitterness, and wrath, and anger, and clamour, " and evil-speaking," not only " being ready to " every good work, but being gentle unto all men," " showing all meekness unto all men," "forbearing, " forgiving, tender hearted." Remember the Apos- tle's declaration, that " if any man bridleth not his " tongue, he only seemeth to be religious, and de- " ceiveth his own heart ;" and that it is one of the characters of that love, without which all preten- sions to the name of Christian are but vain, that " it doth not behave itself unseemly." Consider how much these acrimonious tempers must break in upon the peace, and destroy the comfort, of those around you. Remember also, that the honour of your Christian profession is at stake, and be soli- citous not to discredit it: justly dreading lest you should disgust those whom you ought to conciliate ; and by conveying an unfavourable impression of your principles and character, should incur the guilt of putting an " offence in your brother's way ;" thereby " hindering the Gospel of Christ," the ad- vancement of which should be your daily and assi- duous care. i 2 Thus 172 Prevailing inadequate Conceptions [ch. iv. Thus having come to the full knowledge of your disease, and to a just impression of its malignity, strive against it with incessant watchfulness. Guard with the most jealous circumspection against its breaking forth into act. Force yourself to abound in little offices of courtesy and kindness ; and you shall gradually experience in the performance of these a pleasure hitherto unknown, and awaken in your- self the dormant principles of sensibility. But take not up with external amendment; guard against a false show of sweetness of disposition ; and remem- ber that the Christian is not to be satisfied with the world's superficial courtliness of demeanor, but that his " Love is to be without dissimulation." Examine carefully, whether the unchristian tempers, which you would eradicate, are not maintained in vigour by selfishness and pride ; and strive to subdue them effectually, by extirpating the roots from which they derive their nutriment. Accustom yourself to endea- vour to look attentively upon a careless and incon- siderate world, which, while it is in such imminent peril, is so ignorant of its danger. Dwell upon this affecting scene, till it has excited your pity ; and this pity, while it melts the mind to Christian love, shall insensibly produce a temper of habitual sym- pathy and softness. By means like these, perse- veringly used in constant dependence on Divine aid, you may confidently hope to make continual progress. Among men of the world, a youth of softness and sweetness will often, as we formerly remarked, harden into insensibility, and sharpen into moroseness. But it is the office of Christianity to reverse this order. It is pleasing to witness this blessed renovation : to see, as life advances, aspe- rities gradually smoothing down, and austerities mellowing away: while the subject of this happy change experiences within increasing measures of the comfort which he diffuses around him; and feeling the genial influences of that heavenly flame which can thus give life, and warmth, and action; to sect, iv.] of Practical Christianity. 173 to what had been hitherto rigid and insensible, looks up with gratitude to Him who has shed abroad this principle of love in his heart ; Miraturque novas frondes et non sua poma. Let it not be thought that in the foregoing discus- sion, the amiable and useful qualities, where they are not prompted and governed by a principle of religion, have been spoken of in too dis- T^fjrjuft paraging terms. Nor would I be under- J^SSE? stood as unwilling to concede to those who tempers are living in the exercise of them, their pro- and use f ul per tribute of commendation: Inest sua gratia. Of such persons it must be said, in the language of Scripture, " they have their reward." They have it in the inward complacency, which a sweet temper seldom fails to inspire ; in the com forts of the domestic or social circle ; in the pleasure which, from the constitution of our nature, accom- panies pursuit and action. They are always beloved in private, and generally respected in public life. But when devoid of Religion, if the word of God be not a fable, " they cannot enter into the kingdom " of Heaven." True practical Christianity (never let it be forgotten) consists in devoting the heart and life to God; in being supremely and habitually governed by a desire to know, and a disposition to fulfil his will, and in endeavouring, under the in fluence of these motives, to " live to his glory." Where these essential requisites are wanting, how- ever amiable the character may be, however credit- able and respectable among men; yet, as it pos- sesses not the grand distinguishing essence, it must not be complimented with the name of Christianity. This however, when the external decorums of Reli- gion are not violated, must commonly be a matter between God and a man's own conscience ; and we ought never to forget, how strongly we are enjoined to be candid and liberal in judging of the motives of i 3 others, 174 Prevailing inadequate Conceptions [ch. i-v. others, while we are strict in scrutinizing, and severe in questioning, our own. And this strict scrutiny is no where more necessary, because there is no where more room for the operation of self-deceit. We are all extremely prone to lend ourselves to the good opinion, which, however falsely, is entertained of us by others ; and though we at first confusedly sus- pect, or even indubitably know, that their esteem is unfounded, and their praises undeserved, and that they would have thought and spoken of us very differently, if they had discerned our secret motives, or had been accurately acquainted with all the cir- cumstances of our conduct ; we gradually suffer our- selves to adopt their judgment of us, and at length feel that we are in some sort injured, or denied our due, when these false commendations are contra- n . dieted or withheld. Without the most con- ableness stant watchfulness, and the most close and if temper impartial self-examination, irreligious peo- n^onlfe' P^ e °f almaD le tempers, and still more apt to d e - ' those of useful lives, from the general po- ceke and pularity of their character, will be particu- mideud us. j ar jy n a ki e to become the dupes of this pro- pensity. Nor is it they only who have here need to be on their guard : men of real religion will also do well to watch against this delusion. There is how- ever another danger to which these are still more exposed, and against which it is the rather necessary to warn them, because of our having insisted so strongly on their being bound to be diligent in the discharge of the active duties of life. In their en- Don er to deavours to fulfil this obligation, let them true Chris- particularly beware, lest, setting out on tiansfrom right principles, they insensibly lose them muci'A* 00 m tne course °f their progress ; lest, en- woridiy gaging originally in the business and bustle business. f the world, from a sincere and earnest desire to promote the glory of God, their minds should become so heated and absorbed in the pur- suit of their object, as that the true motive of action should sect, iv.] of Practical Christianity, 175 should either altogether cease to be an habitual principle, or should at least lose much of its life and vigour ; and lest, their thoughts and affections being engrossed by temporal concerns, their sense of the reality of " unseen things" should fade away, and they should lose their relish for the employments and offices of Religion. The Christian's path is beset with dangers — On the one hand, he justly dreads an inactive and un- profitable life ; on the other, he no less justly trembles for the loss of that spiritual-mindedness which is the very essence and power of his profession. This is not quite the place for the full discussion of the difficult topic now before us : and if it were, the writer of these sheets is too conscious of his own incompetency, not to be desirous of asking, rather than of giving, advice respecting it. Yet, as it is a matter which has often engaged his most serious consideration, and has been the frequent subject of his anxious inquiry into the writings and opinions of far better instructors, he will venture to deliver a few words on it, offering them with unaffected diffidence. Does, then, the Christian discover in himself, judging not from accidental and occasional feelings, (on which little stress is either way to be Mvke to laid) but from the permanent and habitual such as sm* temper of his mind, a settled, and still more P ect */"'* ** a growing, coldness and indisposition to- bet eircuse - wards the considerations and offices of Religion 1 And has he reason to apprehend that this coldness and indisposition are owing to his being engaged too much or too earnestly in worldly business, or to his being too keen in the pursuit of worldly objects ? Let him carefully examine the state of his own heart, and seriously and impartially survey the circum- stances of his situation in life ; humbly praying to the Father of light and mercy, that he may be enabled to see his way clearly in this difficult emergency. 14 If 176 Prevailing inadequate Conceptions [ch* iv. If he finds himself pursuing wealth or dignity, or reputation, with earnestness and solicitude ; if these things engage many of his thoughts ; if his mind naturally and inadvertently runs out into contem- plations of them ; if success in these respects greatly gladdens, and disappointments dispirit and distress his mind; he nas but too plain grounds for self- condemnation. " No man can serve two masters." The world is evidently in possession of his heart ; and it is no wonder that he finds himself dull, or rather dead, to the impression and enjoyment of spiritual things. But though the marks of predominant estimation and regard for earthly things be much less clear and determinate, yet, if the object which he is pursuing be one which, by its attainment, would bring him a considerable accession of riches, station or honour, let him soberly and fairly question and examine, whether the pursuit be warrantable ; here also, asking the advice of some judicious friend ; his backward- ness to do which, in instances like these, should justly lead him to distrust the reasonableness of the schemes which he is prosecuting. In such a case as this, we have good cause to distrust ourselves. Though the inward hope, that we are chiefly prompted by a desire to promote the glory of our Maker and the happiness of our fellow-creatures by increasing our means of usefulness, may suggest itself to allay our suspicions, yet let it not altogether remove them. It is not improbable, that beneath this plausible mask we conceal, more successfully perhaps from ourselves than from others, an inordinate attachment to the pomps and transitory distinctions of this life ; and, as this attachment gains the ascendency, it will ever be found, that our perception and feeling of the supreme excellence of heavenly things will propor- tionably subside. But when the consequences which would follow from the success of our worldly pursuits do not render them so questionable, as in the case we have been sect, iv.] of Practical Christianity, 177 .been just considering; yet, having such good reason to believe that there is somewhere a flaw, could we but discern it, let us carefully scrutinize the whole of our conduct, in order to discover, whether we may not be living either in the breach, or in the omission, of some known duty ; and whether it may not therefore have pleased God to withdraw from us the influence of his Holy Spirit; particularly in- quiring, whether the duties of self-examination, of secret and public prayer, the reading of the Holy Scriptures, and the other prescribed means of Grace, have not been either wholly intermitted at their proper seasons, or at least been performed with precipitation or distraction ? And if we find reason to believe, that the allotment of time which it would be most for our spiritual improvement to assign to our religious offices, is often broken in upon and curtailed; let us be extremely backward to admit excuses for such interruptions and abridgements. It is more than probable, for many obvious reasons, that even our worldly affairs themselves will not, on the long run, go on the better for encroaching upon those hours, which ought to be dedicated to the more immediate service of God, and to the culti- vation of the inward principles of Religion. Our hearts at least, and our conduct, will soon exhibit proofs of the sad effects of this fatal negligence. They who in a crazy vessel navigate a sea wherein are shoals and currents innumerable, if they would keep their course or reach their port in safety, must carefully repair the smallest injuries, and often throw out their line and take their observations. In the voyage of life also, the Christian who would not make shipwreck of his faith, while he is habitually watchful and provident, must often make it his express business to look into his state, and ascertain his progress. But to resume my subject ; let us, when engaged in this important scrutiny, impartially examine our- i * selves 178 Prevailing inadequate Conceptions [ch. iv. selves whether the worldly objects which engross us, are all of them such as properly belong to our profession, or station, or circumstances in life; which therefore we could not neglect with a good conscience? If they be, let us consider whether they do not consume a larger share of our time than they really require ; and whether, by not trifling over our work, by deducting somewhat which might be spared from our hours of relaxation, or by some other little management, we might not fully satisfy their just claims, and yet have an increased over- plus of leisure, to be devoted to the offices of Religion. But if we deliberately and honestly conclude that we ought not to give these worldly objects less of our time, let us endeavour at least to give them less of our hearts; striving, that the settled frame of our desires and affections may be more spiritual; and that, in the motley intercourses of life, we may constantly retain a more lively sense of the Divine presence, and a stronger impression of the reality of unseen things ; thus corresponding with the Scrip- ture description of true Christians, " walking by " faith and not by sight, and having our conversa- " tion in Heaven." Above all, let us guard against the temptation, to which we shall certainly be exposed, of lowering down our views to our state, instead of endeavouring to rise to the level of our views. Let us rather determine to know the worst of our case, and strive to be suitably affected with it ; not forward to speak peace to ourselves, but patiently carrying about with us a deep conviction of our backwardness and in- aptitude to religious duties, and a just sense of our great weakness and numerous infirmities. This cannot be an unbecoming temper, in those who are commanded to " work out their salvation with fear * and trembling." It prompts to constant and ear- nest prayer. It produces that sobriety, and lowliness, and sect, iv.] of Practical Christianity. 179 and tenderness of mind, that meekness of demeanor, and circumspection in conduct, which are such emi- nent characteristics of the true Christian. Nor is it a state devoid of consolation — " O tarry " thou the Lord's leisure, be strong, and he shall " comfort thine heart." — " They that wait on the " Lord, shall renew their strength." — " Blessed are " they that mourn, for they shall be comforted." These divine assurances sooth and encourage the Christian's disturbed and dejected mind, and insen- sibly diffuse a holy composure. The tint may be solemn, nay even melancholy, but it is mild and grateful. The tumult of his soul has subsided, and he is possessed by complacency, and hope, and love. If a sense of undeserved kindness fill his eyes with tears, they are tears of reconciliation and joy: while a generous ardor springing up within him, sends him forth to his worldly labours " fervent in spirit ;" resolving through the Divine aid to be henceforth more diligent and exemplary in living to the glory of God, and longing meanwhile for that blessed time, when, " being freed from the bondage of corruption," he shall be enabled to render to his Heavenly Bene- factor more pure and acceptable service. After having discussed so much at large the whole question concerning amiable tempers in general, it may be scarcely necessary to Exquisite dwell upon that particular class of them Sensibility which belongs to the head of generous —School of emotions, or of exquisite sensibility. To and JJJJL these almost all that has been said above is strictly applicable ; to which it may be added, that the persons in whom the latter qualities most abound, are often far from conducing to the peace and com- fort of their nearest connexions. These qualities indeed may be rendered highly useful instruments, when enlisted into the service of Religion. But we ought to except against them the more strongly when not under her control ; because there is still i G greater ISO Prevailing inadequate Conceptions [clu iv. greater danger than in the former case, that persons in whom they abound, may be flattered into a false opinion of themselves by the excessive commenda- tions often paid to them by others, and by the be- guiling complacencies of their own minds, which are apt to be puffed up with a. proud, though secret, consciousness of their own superior acuteness and sensibility. But it is the less requisite to enlarge on this topic, because it has been well discussed by many, who have unfolded the real nature of those fascinating qualities ; who have well remarked, that though showy and apt to catch the eye, they are of a flimsy and perishable fabric, and not of that sub- stantial and durable texture, which, while it imparts permanent warmth and comfort, will long preserve its more sober honours, and stand the wear and tear of life, and the vicissitudes of seasons. It has been shown, that these qualities often fail us when most we want their aid ; that their possessors can solace themselves with their imaginary exertions in behalf of ideal misery, and yet shrink from the labours of active benevolence, or retire with disgust from the homely forms of real poverty and wretchedness. In fine, the superiority of true Christian Charity, and of plain practical beneficence, has been ably vindicated; and the school of Rousseau has been forced to yield to the school of Christ, when the question has been concerning the best means of promoting the comfort of family life, or the temporal well-being of society.* ' * While all are worthy of blame, who to qualities like these, have assigned a more exalted place than to religious and moral principle ; there is one writer who, eminently culpable in this respect, deserves, on another account, still severer reprehension. Really possessed of powers to explore and touch the finest strings of the human ueart, and bound by his sacred profession to devote those powers to the service of religion and virtue, he every where discovers a studious solicitude to excite indecent ideas. We turn away our eyes with disgust from open immodesty : but even this is less mischievous than that more measured style, which excites impure images, without shocking us by the grossness of the language. Never was delicate sensibility proved to be more distinct from plain practical benevolence, than in the writings sect, v.] of Practical Christianity, 181 sect. v. Some other grand Defects in the practical System of the Bulk of Nominal Christians. In the imperfect sketch which has been drawn of the Religion of the bulk of Nominal Christians, their fundamental error respecting the essential nature of Christianity has been discussed, and traced into some of its many mischievous consequences. Several of their particular misconceptions and al- lowed defects have also been pointed out and illus- trated. It may not be improper to close the survey by noticing some others, for the existence of which we may now appeal to almost every part of the pre- ceding delineation. In the first place, then, there appears through- out, both in the principles and allowed conduct of the bulk of nominal Christians, a most r , , . , n , ., 7 .7 /> • Inadequate inadequate idea 01 the guilt ana evil oj sin. ideas of the We every where find reason to remark, g ui ^t and that Religion is suffered to dwindle away emlofsia ' into a mere matter of police. Hence the guilt of actions is estimated, not by the proportion in which, according to Scripture, they are offensive to God, but by that in which they are injurious to society. Murder, theft, fraud in all its shapes, and some species writings of the author to whom I allude. Instead of employing his talents for the benefit of his fellow-creatures, they were applied to the pernicious purposes of corrupting the national taste, and of lowering the standard of manners and morals. The tendency of his writings is to vitiate that purity of mind, intended by Providence as the companion and preservative of youthful virtue ; and to produce, if the expression may be permitted, a morbid se7isibiliti/ in the perception of' indecency. An imagination exercised in this discipline, is never clean, but seeks ; for and discovers something indelicate in the most common phrases and actions of ordinary life. If the general style of writing and conversation were to be formed on that model, to which Sterne used his utmost en- deavours to conciliate the minds of men, there is no estimating the effects which would soon be produced on the manners and morals of the age. 182 Prevailing inadequate Conceptions [ch. iv. species of lying, are manifestly, and in an eminent degree, injurious to social happiness. How different accordingly, in the moral scale, is the place they hold, from that which is assigned to idolatry, to general irreligion, to swearing, drinking, fornication, lasciviousness, sensuality, excessive dissipation ; and in particular circumstances, to pride, wrath, malice, and revenge ! Indeed, several of the above-mentioned vices are held to be grossly criminal in the lower ranks, because manifestly ruinous to their temporal inte- rests : but in the higher, they are represented as " losing half their evil by losing all their grossness," as flowing naturally from great prosperity, from the excess of gaiety and good humour ; and they are accordingly " regarded with but a small degree of " disapprobation, and censured very slightly or not " at all." (a) — " Non meus hie sermo est." These are the remarks of authors, who have surveyed the stage of human life with more than ordinary ob- servation ; one of whom in particular cannot be suspected of having been misled by religious preju- dices, to form a judgment of the superior orders too unfavourable and severe. Will these positions however be denied ? Will it be maintained that there is not the difference already stated, in the moral estimation of these different classes of vices ? Will it be said, that the one class is indeed more generally restrained, and more severely punished by human laws, because more properly cognizable by human judicatures, and more directly at war with the well-being of society ; but that, when brought before the tribunal of internal opinion, they are condemned with equal rigour ? Facts may be denied, and charges laughed out of countenance ; but where the general sentiment and feeling of mankind are in question, our common language is often the clearest and most impartial witness ; (a) Vide Smith on the Wealth of Nations, Vol. iii. sect, v.] of Practical Christianity. 183 witness ; and the conclusions thus furnished are not to be parried by wit, or eluded by sophistry. In the present case, our ordinary modes of speech furnish sufficient matter for the determination of the argu- ment; and abundantly prove our disposition to consider as matters of small account, such sins as are not held to be injurious to the community. We invent for them diminutive and qualifying terms, which, if not, as in the common uses of language,'* to be admitted as signs of approbation and good will, must at least be confessed to be proofs of our tendency to regard them with palliation and indul- gence. Free-thinking, gallantry, jollity, (a) and a thousand similar phrases, might be adduced as in- stances. But it is worthy of remark, that no such soft and qualifying terms are in use, for expressing the smaller degrees of theft, or fraud, or forgery, or any other of those offences, which are committed by men against their fellow-creatures, and in the suppression of which we are interested by our regard to our temporal concerns. The charge which we are urging is indeed unde- niable. In the case of any question of honour or of moral honesty, we are sagacious in discerning, and inexorable in judging, the offence. No allowance is made for the suddenness of surprise, or the strength of temptations. One single failure is presumed to imply the absence of the moral or honourable prin- ciple. The memory is retentive on these occasions, and the man's character is blasted for life. Here even the mere suspicion of having once offended can scarcely be got over : " There is an awkward " story about that man, which must be explained " before he and I can become acquainted." But in the case of sins against God, there is no such watchful jealousy, * Vide the Grammarians and Dialecticians, on the Diminutives of the Italian and other languages. (a) Many more might be added, such as, A good fellow, a good companion, a libertine, a little free, a little loose in talk, wild, gay, jovial, being no man's enemy but his own, &c. Sec. &c. &cc; above all, having a good heart. 184 Prevailing inadequate Conceptions [ch. iv. jealousy, none of this rigorous logic. A man may go on in the frequent commission of known sins, yet no such inference is drawn respecting the ab- sence of the religious principle. On the contrary, we say of him, that " though his conduct be a little " incorrect, his principles are untouched ;" — that he has a good heart : and such a man may go quietly through life, with the titles of a mighty worthy crea- ture and a very good Christian. But in the word of God, actions are estimated by a far less accommodating standard. There we read of no little sins. Much of our Saviour's sermon on the mount, which many of the class we are con- demning affect highly to admire, is expressly pointed against so dangerous a misconception. There, no such distinction is made between the rich and the poor. No notices are to be traced of one scale of morals for the higher, and of another for the lower classes of society. Nay, the former are expressly guarded against any such vain imagination; and are distinctly warned, that their condition in life is the more dangerous, because of the more abundant temptations to which it exposes them. Idolatry, fornication, lasciviousness, drunkenness, revellings, inordinate affection, are, by the Apostle, likewise classed with theft and murder, and with what we hold in even still greater abomination; and con- cerning them all it is pronounced alike, that " they " which do such things shall not inherit the kingdom " of God." * In truth, the instance which we have lately speci- fied, of the loose system of these nominal Christians, Inadequate betrays a fatal absence of the principle fear of which is the very foundation of all Re- God, ligion. Their slight notions of the guilt and evil of sin discover an utter want of all suitable reverence for the Divine Majesty. This principle is justly termed in Scripture, " the beginning of " wisdom ;"' * Gal. v. 19—21. Col. iii. 5—9. sect, v.] of Practical Christianity. 185 " wisdom ;" and there is perhaps no one quality which it is so much the studious endeavour of the sacred writers to impress upon the human heart. # Sin is considered in Scripture as rebellion against the sovereignty of God, and every different act of it equally violates his law, and, if persevered in, disclaims his supremacy. To the inconsiderate and the gay, this doctrine may seem harsh, while, vainly fluttering in the sunshine of worldly prosperity, they lull themselves into a fond security. " But the day u of the Lord will come as a thief in the night ; in " the which the Heavens shall pass away with a " great noise, and the elements shall melt with " fervent heat, the earth also and the works that " are therein shall be burned up." — " Seeing then " that all these things shall be dissolved, what manner " of persons ought ye to be in all holy conversation " and godliness V f We are but an atom in the universe — Worlds upon worlds surround us, all probably full of intelligent creatures, to whom, now or hereafter, we may be a spectacle, and afford an example of the Divine procedure. Who then shall take upon him to pronounce what might be the issue, if sin were suffered to pass unpunished in one corner of this universal empire ? Who shall say what con- fusion might be the consequence, what disorder it might spread through the creation of God ? Be this however as it may, the language of Scripture is clear and decisive ; — " The wicked shall be turned into " hell, and all the people that forget God." It should be carefully observed too, that these awful denunciations of the future punishment of sin derive additional weight from this consideration, that they are represented, not merely as a judicial sentence, which without violence to the settled order of things might be remitted through the mere mercy of our Almighty Governor, but as arising out of the established course of nature ; as happening in the way * Job, xxviii. 28. Psalm cxi. 10. Prov. i. 7. ix. 10. t 2 Peter, iii. 10, 11. 186 Prevailing inadequate Conceptions [ch. iv. way of natural consequence, just as a cause is necessarily connected with its effect; and as resulting from certain connexions and relations, which ren- dered them suitable and becoming. It is stated, that the kingdom of God and the kingdom of Satan are both set up in the world, and that to the one or the other of these we must belong. " The righteous have " passed from death unto life" — " they are delivered " from the power of darkness, and are translated " into the kingdom of God's dear Son." # They are become " the children," and " the subjects of God." While on earth, they love his day, his service, his people ; they " speak good of his name ;" they abound in his works. Even here they are in some degree possessed of his image ; by and by it shall be perfected ; they shall awake up after his u likeness," and being " heirs of eternal life," they shall receive " an inheritance incorruptible and undeiiled, and " that fadeth not away." Of sinners, on the other hand, it is declared, that " they are of their father the devil ;" while on earth, they are styled " his children," " his servants ;" they are said " to do his works," " to hold of his side," to be "subjects of his kingdom;" at length " they " shall partake his portion," when the merciful Saviour shall be changed into an avenging Judge, and shall pronounce that dreadful sentence, " Depart " from me, ye cursed, into everlasting fire prepared " for the devil and his angels." Is it possible that these declarations should not strike terror, or at least excite serious and fearful apprehension in the lightest and most inconsiderate mind? But the imaginations of men are fatally prone to suggest to them fallacious hopes in the very face of these positive declarations. " We cannot " persuade ourselves that God will in fact prove " so severe." It was the very delusion to which our first parents listened ; " Ye shall not surely die." Let me ask these rash men, who are thus disposed to * Col. i. 13. sect, v.] of Practical Christianity. 187 to trifle with their immortal interests, had they lived in the antediluvian world, would they have conceived it possible that God would then execute his predicted threatening ? Yet the event took place at the appointed time ; the flood came and swept them all away : and this awful instance of the anger of God against sin, is related in the inspired writ- ings for our instruction. Still more to rouse us to attention, the record is impressed in indelible cha- racters on the solid substance of the very globe we inhabit ; which thus, in every country upon earth, furnishes practical attestations to the truth of the sacred writings, and to the actual accomplishment of their awful predictions. For myself I must de- clare, that I never can read without awe the passage, in which our Saviour is speaking of the state of the world at the time of this memorable event. The wickedness of men is represented to have been great and prevalent : yet not as we are ready to conceive, such as to interrupt the course, and shake the very frame of society. The general face of things was, perhaps, not very different from that which is ex- hibited in many of the European nations. It was a selfish, a luxurious, an irreligious, and an inconsi- derate world. They were called, but they would not hearken ; they were warned, but they would not believe — " they did eat, they drank, they married " wives, they were given in marriage." Such is the account of one of the Evangelists ; in that of another it is stated nearly in the same words ; " They were " eating and drinking, marrying and given in mar- " riage, and knew not until the flood came and " swept them all away." Again we see throughout, in the system which we have been describing, a most inadequate con- ception of the difficulty of becoming inadequate true Christians : and an utter forgetful- sense of the difficulty of life to secure our admission into Heaven, "Heat ness of its being the great business of en. and 188 Prevailing inadequate Conceptions [ch. iv. and to prepare our hearts for its service and enjoy- ments. The general notion appears to be, that, if born in a country of which Christianity is the established religion, we are born Christians. We do not therefore look out for positive evidence of our really being of that number ; but, putting the onus probandi (if it may be so expressed) on the wrong side, we conceive ourselves such of course^ except our title be disproved by positive evidence to the contrary. And we are so slow in giving ear to what conscience urges to us on this side ; so dexterous in justifying what is clearly wrong, in palliating what we cannot justify, in magnifying the merit of what is fairly commendable, in flattering ourselves that our habits of vice are only occasional acts, and in multiplying our single acts into habits of virtue, that we must be bad indeed, to be compelled to give a verdict against ourselves. Besides, having no sus- picion of our state, we do not set ourselves in earnest to the work of self-examination ; but only receive in a confused and hasty way some occasional notices of our danger, when sickness, or the loss of a friend, or the recent commission of some act of vice of greater size than ordinary, has awakened in our con- sciences a more than usual degree of sensibility. Thus, by the generality, it is altogether forgotten, that the Christian has a great work to execute; that of forming himself after the pattern of his Lord and Master, through the operation of the Holy Spirit of God, which is promised to our fervent prayers and diligent endeavours. Unconscious of the obstacles which impede, and of the enemies which resist, their advancement ; they are naturally forget- ful also of the ample provision which is in store, for enabling them to surmount the one, and to conquer the other. The Scriptural representations of the state of the Christian on earth, by the images of " a race," and " a warfare ;" of its being necessary to rid himself of every encumbrance which might re- tard him in the one, and to furnish himself with the whole sect, v.] of Practical Christianity. 189 whole armour of God for being victorious in the other, are, so far as these nominal Christians are concerned, figures of no propriety or meaning. As little have they, in correspondence with the Scrip- ture descriptions of the feelings and language of real Christians, any idea of acquiring a relish, while on earth, for the worship and service of Heaven. If the truth must be told, their notion is rather a con- fused idea of future gratification in Heaven, in return for having put a force upon their inclinations, and endured so much religion while on earth. But all this is only nominal Christianity, which exhibits a more inadequate image of her real excel- lencies, than the cold copyings, by some insipid pencil, convey of the force and grace of Nature, or of Raphael. In the language of Scripture, Christianity is not a geographical, but a moral term. It is not the being a native of a Christian country : it is a condition, a state] the possession of a peculiar nature, with the qualities and properties which belong to it. Farther than this, it is a state into which we are not born, but into which we must be translated; a nature which we do not inherit, but into which we are to be created anew. To the undeserved grace of God, which is promised on our use of the appointed means, we must be indebted for the attainment of this nature ; and, to acquire &nd make sure of it, is that great " work of our salvation," which we are commanded to " work out with fear and trembling." We are every where reminded, that this is a matter of labour and difficulty, requiring continual watch- fulness, and unceasing effort, and unwearied pa- tience. Even to the very last, towards the close of a long life consumed in active service, or in cheerful suffering, we find St. Paul himself declaring, that he conceived bodily self-denial and mental discipline to be indispensably necessary to his very safety. Christians, who are really worthy of the name, are represented as being " made meet for the inheritance "of 190 Prevailing inadequate Conceptions [cb. iv. " of the Saints in light ;" as " waiting for the " coming of our Lord Jesus Christ ;" as " looking " for, and hastening unto, the coming of the day of " God." It is stated as being enough to make them happy, that " Christ should receive them to " himself;" and the songs of the blessed spirits in Heaven, are described to be the same, as those in which the servants of God on earth pour forth their gratitude and adoration. Conscious therefore of the indispensable necessity, and of the arduous nature of the service in which he is engaged, the true Christian sets himself to the work with vigour, and prosecutes it with diligence. His motto is that of the painter ; " nullus dies sine " linea" Fled as it were from a country in which the plague is raging, he thinks it not enough just to pass the boundary line, but would put out of doubt his escape beyond the limits of infection. Prepared to meet with difficulties, he is not dis- couraged when they occur ; warned of his numerous adversaries, he is not alarmed on their approach, or unprovided for encountering them. He knows that the beginnings of every new course may be expected to be rough and painful ; but he is assured that the paths on which he is entering will ere long seem smoother, and become indeed " paths of pleasantness " and peace." Now of the state of such an one, the expressions of Pilgrim and Stranger are a lively description : and all the other figures and images, by which Christians are represented in Scripture, have in his case a determinate meaning and a just application. There is indeed none, by which the Christian's state on earth is in the word of God more frequently imaged, or more happily illustrated, than by that of a journey : and it may not be amiss to pause for a while, in order to survey it under that resemblance. The Christian is travelling on business through a strange country, in which he is commanded to execute his work with diligence, and pursue his course homeward with sect, v.] of Practical Christianity. 191 with alacrity. The fruits which he sees by the way- side he gathers with caution ; he drinks of the streams with moderation ; he is thankful when the sun shines, and his way is pleasant; but if it be rough and rainy, he cares not much; he is but a traveller. He is prepared for vicissitudes ; he knows that he must expect to meet with them in the stormy and uncertain climate of this world. But he is travelling to " a better country," a country of un- clouded light and undisturbed serenity. He finds also by experience, that when he has had the least of external, comforts, he has always been least dis- posed to loiter; and if for the time it be a little disagreeable, he can solace himself with the idea of his being thereby forwarded in his course. In a less unfavourable season, he looks round him with an eye of observation ; he admires what is beautiful ; he examines what is curious ; he receives with com- placency the refreshments which are set before him, and enjoys them with thankfulness. Nor does he churlishly refuse to associate with the inhabitants of the country through which he is passing ; nor, so far as he may, to speak their language, and adopt their fashions. But he suffers not pleasure, curiosity, or society, to take up too much of his time ; and is still intent on transacting the business which he has to execute, and on prosecuting the journey which he is ordered to pursue. He knows also that, to the very end of life, his journey will be through a country in which he has many enemies; that his way is beset with snares ; that temptations throng around him, to seduce him from his course, or check his advancement in it ; that the very air disposes to drowsiness, and that therefore to the very last it will be requisite for him to be circumspect and collected. Often therefore he examines whereabouts he is, how he has got forward, and whether or not he is tra- velling in the right direction. Sometimes he seems to himself to make considerable progress ; sometimes he advances but slowly ; too often he finds reason to 192 Prevailing inadequate Conceptions [ch. iv. to fear he has fallen backward in his course. Now he is cheered with hope, and gladdened by success ; now he is disquieted with doubts, and damped by disappointments. Thus, while to nominal Christians Religion is a dull uniform thing, and they have no conception of the desires and disappointments, the hopes and fears, the joys and sorrows, which it is calculated to bring into exercise ; in the true Chris- tian, all is life and motion ; and his great work calls forth alternately the various passions of the souk Let it not therefore be imagined that his is a state of unenlivened toil and hardship. His very labours are " the labours of love ;" if " he has need of " patience," it is " the patience of hope ;" and he is cheered in his work by the constant assurance of present support, and of final victory. Let it not be forgotten, that this is the very idea given us of happiness by one of the ablest examiners of the human mind ; " a constant employment for a desir- " able end, with the consciousness of a continual " progress." So true is the Scripture declaration, that " Godliness has the promise of the life that " now is, as well as of that which is to come." Our review of the character of the bulk of No- minal Christians has exhibited abundant proofs of Bulk of their allowed defectiveness in that great Nominal constituent of the true Christian character, rf ""L the love of God. Many instances, in proof the love of of this assertion, have been incidentally God - pointed out, and the charge is in itself so obvious, that it were superfluous to spend much time in endeavouring to establish it. Put the ques- tion fairly to the test. Concerning the proper marks and evidences of affection, there can be little dispute. Let the most candid investigator examine the character, and conduct, and language of the persons of whom we have been speaking; and he will be compelled to acknowledge, that, so far as love towards the Supreme Being is in question, these sect, v.] of Practical Christianity. 193 these marks and evidences are no where to be met with. It is in itself a decisive evidence of a con- trary feeling in those nominal Christians, that they find no pleasure in the service and worship of God. Their devotional acts resemble less the free-will offerings of a grateful heart, than that constrained and reluctant homage, which is exacted by some hard master from his oppressed dependents, and paid with cold sullenness and slavish apprehension. It was the very charge brought by God against his ungrateful people of old, that while they called him Sovereign and Father, they withheld from him the regards which severally belong to those respected and endearing appellations. Thus we likewise think it enough to offer to the most excellent and amiable of Beings, to our supreme and unwearied Bene- factor, a dull, artificial, heartless gratitude, of which we should be ashamed in the case of a fellow crea- ture, who had ever so small a claim on our regard and thankfulness ! It may be of infinite use to establish in our minds a strong and habitual sense of that first and great commandment — " Thou shalt love the Lord thy u God with all thy heart, and with all thy mind, and " with all thy soul, and with all thy strength." This passion, operative and vigorous in its very nature, like a master spring, would set in motion and main- tain in action all the complicated movements of the human soul. Soon also would it terminate many practical questions concerning the allowableness of certain compliances ; questions which, with other similar difficulties, are often only the cold offspring of a spirit of reluctant submission, and cannot stand the encounter of this trying principle, If, for exam- ple, it were disputed, whether or not the law of God were so strict as had been stated, in condemning the slightest infraction of its precepts ; yet, when, from the precise demands of justice, the appeal shall be made to the more generous principle of love, there would be at once an end of the discussion. Fear k will 194 Prevailing inadequate Conceptions [ch. iv. will deter from acknowledged crimes, and self-in- terest will bribe to laborious services ; but it is the peculiar glory, and the very characteristic, of this more generous passion, to show itself in ten thou- sand little and undefinable acts of sedulous atten- tion, which love alone can pay, and of which, when paid, love alone can estimate the value. Love out- runs the deductions of reasoning ; it scorns the re- fuge of casuistry ; it requires not the slow process of laborious and undeniable proof that one action would be injurious and offensive, or another bene- ficial or gratifying, to the object of its affection. The least hint, the slightest surmise, is sufficient to make it start from the former, and fly with eager- ness to the latter. I am well aware that I am now about to tread on very tender ground ; but it would be an impro- per deference to the opinions and man- age ' ners of the age altogether to avoid it. There has been much argument concerning the lawfulness of theatrical amusements. # Let it be sufficient to remark, that the controversy would be short indeed, if the question were to be tried by this criterion of love to the Supreme Being. If there were any thing of that sensibility for the honour of God, and of that zeal in his service, which we show in behalf of our earthly friends, or of our political connexions, should we seek our pleasure in that place which the debauchee, inflamed with wine, or bent on the gra- tification of other licentious appetites, finds most congenial to his state and temper of mind ? In that place, from the neighbourhood of which, (how justly termed " a school of morals" might hence alone be inferred) decorum, and modesty, and regularity re- tire, while riot and lewdness are invited to the spot, and invariably select it for their chosen residence ! where the sacred name of God is often profaned ! where * It is almost unnecessary to remark, that the word is to be under- stood in a large sense, as including the Opera, &c. sect, v.} of Practical Christianity. 195 where sentiments are often heard with delight, and motions and gestures often applauded, which would not be tolerated in private company, but which may far exceed the utmost license allowed in the social circle, without at all transgressing the large bounds of theatrical decorum ! where, when moral principles are inculcated, they are not such as a Christian ought to cherish in his bosom, but such as it must be his daily endeavour to extirpate ; not those which Scripture warrants, but those which it condemns as false and spurious, being founded in pride and am- bition, and the' over-valuation of human favour! where surely, if a Christian should trust himself at all, it would be requisite for him to prepare himself with a double portion of watchfulness and serious- ness of mind, instead of selecting it as the place in which he may throw off his guard, and unbend without danger ! The justness of this last remark, and the general tendency of theatrical amusements, is attested by the same well-instructed master in the science of human life, to whom we had before occa- sion to refer. By him they are recommended as the most efficacious expedient for relaxing, among any people, that " preciseness and austerity of morals," to use his own phrase, which, under the name of holiness, it is the business of Scripture to inculcate and enforce. Nor is this position merely theoretical. The experiment was tried, and tried successfully, in a city upon the continent,* in which it was wished * Geneva.— It is worthy of remark, that the play-houses have multiplied extremely in Paris since the revolution; and that last winter there were twenty open every night, and all crowded. It should not be left unobserved, and it is seriously submitted to the consideration of those who regard the Stage as a school of morals, that the pieces which were best composed, best acted, and most warmly and generally applauded, were such as abounded in touches of delicate sensibility. The people of Paris have never been imagined to be more susceptible' than the generality of mankind, of these emotions, and this is not the particular period when the Parisians have been commonly con- ceived most under their influence. Vide Journal d'un Voyageur Neutre. The author of the work expresses himself as astonished by the pheno- menon, and as unable to account for it. K 2 196 Prevailing inadequate Conceptions [ch. iv. wished to corrupt the simple morality of purer times. Let us try the question by a parallel instance. What judgment should we form of the warmth of that man's attachment to his Sovereign, who, at seasons of recreation, should seek his pleasures in scenes as ill-accordant with the principle of loyalty, as those of which we have been speaking are with the genius of religion ? If for this purpose he were to select the place, and frequent the amusements to which Democrats and Jacobins * should love to resort for entertainment, and in which they should find themselves so much at home, as invariably to select the spot for their abiding habitation ; where dialogue, and song, and the intelligible language of gesticulation, should be used to convey ideas and sentiments, not perhaps palpably treasonable, or falling directly within the strict precision of any legallimits, but yet palpably contrary to the spirit of monarchical government ; which, further, the highest authorities had recommended as sovereign specifics for cooling the warmth, and enlarging the narrow- ness of an excessive loyalty ! What opinion should we form of the delicacy of that friendship, or of the fidelity of that love, which, in relation to their re- spective objects, should exhibit the same contra- dictions ? In truth, the hard measure, if the phrase may be pardoned, which we give to God ; and the very different way in which we allow ourselves to act, and speak, and feel, where He is concerned, from that which we require, or even practise, in the case of our fellow-creatures, is in itself the most decisive proof that the principle of the love of God, if not altogether extinct in us, is at least in the lowest possible degree of languor. From * The author is almost afraid of using the terms, lest they should convey an impression of party feelings, of which he wishes tins book to exhibit no traces ; but he here means by Democrats and Jacobins, not persons, on whom party violence fastens the epithet, but persons who are really and avowedly such. sect, v.] of Practical Christianity. 197 From examining the degree in which the bulk of nominal Christians are defective in the love of God, if we proceed to inquire concern- p mct i ca i ing the strength of their love towards system of their fellow-creatures, the writer is well 7 ^> minal aware of its being generally held, that defective in here at least they may rather challenge what re- praise than submit to censure. And the s ards ^ ie many beneficent institutions in which this tZV/ei- country abounds, probably above every low crea- otlier, whether in ancient or modern times, tures ' may be perhaps appealed to in proof of the opinion. Much of what might have been otherwise urged in the discussion of this topic, has been anticipated in the inquiry into the grounds of the extravagant estimation, assigned to amiable tempers and useful lives, when unconnected with religious principle. What was then stated may serve in many cases to lower, in the present instance, the loftiness of the pretensions of these nominal Christians; and we shall hereafter have occasion to mention another consideration, of which the effect must be, still fur- ther to reduce their claims. Meanwhile, let it suffice to remark, that we must not rest satisfied with merely superficial appearances, if we would form a fair estimate of the degree of purity and vigour, in which the principle of good will towards men warms the bosoms of the generality of professed Christians in the higher and more opulent classes in this coun- try. In a highly polished state of society, for in- stance, we do not expect to find moroseness; and in an age of great profusion, though we may reflect with pleasure on those numerous charitable institu- tions, which are justly the honour of Great Britain, we are not too hastily to infer a strong principle of internal benevolence, from liberal contributions to the relief of indigence and misery. When these contributions indeed are equally abundant in frugal times, or from individuals personally economical, the source from which they originate becomes less k 3 questionable. 198 Prevailing inadequate Conceptions [ch. iv. questionable. But a vigorous principle of philan- thropy must not be at once conceded, on the ground of liberal benefactions to the poor, in the case of one, who, by his liberality in this respect, is curtailed in no necessary, is abridged of no luxury, is put to no trouble either of thought or of action ; who, not to impute a desire of being praised for his benevo- lence, is injured in no man's estimation; in whom also familiarity with large sums has produced that freedom in the expenditure of money, which it never fails to operate, except in minds under the influence of a strong principle of avarice. Our conclusion, perhaps, would be less favourable, but not less fair, if we were to try the charac- True marks ters m question by those surer tests, which ofbewvo- are stated by the Apostle to be less am- lence. biguous marks of a real spirit of philan- thropy. The strength of every passion is to be estimated by its victory over passions of an oppo- site nature. What judgment, then, shall we form of the force of the benevolence of the age, when measured by this standard ? How does it stand the shock, when it comes into encounter with our pride, our vanity, our self-love, our self-interest, our love of ease or of pleasure, our ambition, our desire of worldly estimation ? Does it make us self-denying, that we may be liberal in relieving others ? Does it make us persevere in doing good in spite of in- gratitude ; and only pity the ignorance, or prejudice, or malice, which misrepresents our conduct, or mis- construes our motives ? Does it make us forbear what we conceive may prove the occasion of harm to a fellow-creature, though the harm should not seem naturally, or even fairly, to flow from our con- duct, but to be the result only of his own obstinacy or weakness ? Are we slow to believe any thing to our neighbour's disadvantage? and, when we can- not but credit it, are we disposed rather to cover, and, as far as we justly can, to palliate, than to divulge sect, v.] of Practical Christianity. 199 divulge or aggravate it ? Suppose an opportunity to occur of performing a kindness, to one, who, from pride or vanity, should be loth to receive, or to be known to receive, a favour from us ; should we honestly endeavour, so far as we could with truth, to lessen in his own mind and in that of others the merit of our good offices, and by so doing dispose him to receive them with diminished reluctance and a less painful weight of obligation? This end, however, must be accomplished, if accomplished at all, not by speeches of affected disparagement, which we might easily foresee would produce the contrary effect, but by a simple and fair explanation of the circum- stances, which render the action in no wise incon- venient to ourselves, though highly beneficial to him. Can we, from motives of kindness, incur or risk the charge of being deficient in spirit, in pene- tration, or in foresight ? Do we tell another of his faults, when the communication, though probably beneficial to him, cannot be made without embar- rassment or pain to ourselves, and may probably lessen his regard for our person, or his opinion of our judgment? Can we stifle a repartee which would wound another; though the utterance of it would gratify our vanity, and the suppression of it may disparage our character for wit ? If any one advance a mistaken proposition, in an instance wherein the error may be mischievous to him ; can we, to the prejudice perhaps of our credit for dis- cernment, forbear to contradict him in public, lest by piquing his pride we should only harden him in his error ? and can we reserve our counsel for some more favourable season, the " mollia tempora fandi," when it may be communicated without offence ? If we have recommended to any one a particular line of conduct, or have pointed out the probable mis- chiefs of the opposite course, and if our admoni- tions have been neglected, are we really hurt when our predictions of evil are accomplished ? Is our love superior to envy, and jealousy, and emulation ? k 4 Are 200 Prevailing inadequate Conceptions [ch. iv. Are we acute to discern and forward to embrace any- fair opportunity of promoting the interests of an- other ; if it be in a line wherein we ourselves also are moving, and in which we think our progress has not been proportionate to our desert? Can we take plea- sure in bringing his merits into notice, and in ob- viating the prejudices which may have damped his efforts, or in removing the obstacles which may have retarded his advancement? If even to this extent we should be able to stand the scrutiny, let it be farther asked, how, in the case of our enemies, do we correspond with the Scripture representations of love ? Are we meek under provocations, ready to forgive, and apt to forget injuries ? Can we, with sincerity, " bless them that curse us, do good to them " that hate us, and pray for them which despitefully " use us, and persecute us ? " Do we prove to the Searcher of hearts a real spirit of forgiveness, by our forbearing, not only from avenging an injury when it is in our power, but even from telling to any one, how ill we have been used ; and that too when we are not kept silent by a consciousness, that we should lose credit by divulging the circumstance ? And lastly, Can we not only be content to return our enemies good for evil, (for this return, as has been remarked by one of the greatest of uninspired authorities, (a) may be prompted by pride and repaid by self-complacency) but, when they are successful or unsuccessful without our having contributed to their good or ill fortune, can we not only be content, but cordially rejoice in their prosperity, or sympa- thize with their distresses ? These are but a few specimens of the character- istic marks which might be stated of a true predo- minant benevolence ; yet even these may serve to convince us how far the bulk of nominal Christians fall short of the requisitions of Scripture, even in that particular which exhibits their character in the most favourable point of view. The .truth is, we do not (a) Lord Bacon. sect, v.] of Practical Christianity. 201 not enough call to mind the exalted tone of Scrip- ture morality ; and are therefore apt to value our- selves on the heights to which we attain, when a better acquaintance with our standard would have convinced us of our falling far short of the elevation prescribed to us. It is in the very instance of the most difficult of the duties lately specified, the for- giveness and love of enemies, that our Saviour points out to our imitation the example of our Supreme Benefactor. After stating that, by being kind and courteous to those, who, even in the world's opinion, had a title to our good offices and good will, we should in vain set up a claim to Christian benevolence, he emphatically adds, " Be ye there- " fore perfect, even as your Father which is in heaven " is perfect." We must here again resort to a topic which was lately touched on, that of Theatrical amusements; and recommend it to their advocates to Th s v consider them in connexion with the duty, of which we have now been exhibiting some of the leading characters. It is an undeniable fact, for the truth of which we may safely appeal to every age and nation, that the situation of the performers, particularly of those of the female sex, is remarkably unfavourable to the maintenance and growth of the religious and moral principle, and of course highly dangerous to their eternal interests. Might it not then be fairly asked, how far, in all who confess the truth of this position, it is consistent with the sensibility of Christian bene- volence, merely for the entertainment of an idle hour, to encourage the continuance of any of their fellow- creatures in such a way of life, and to take a part in tempting any others to enter into it; how far, considering that, by their own concession, they are employing whatever they spend in this way, in sustaining and advancing the cause of vice, and consequently in promoting misery, they are herein k 5 bestowing 202 Prevailing inadequate Conceptions [ch. iv; bestowing this share of their wealth in a manner agreeable to the intentions of their holy and benevo- lent Benefactor ? how far also they are not in this in- stance the rather criminal, from there being so many sources of innocent pleasure open to their enjoyment? how far they are acting conformably to that golden principle, of doing to others as we would they should do to us ? how far they harmonize with the spirit of the Apostle's affectionate declaration, that he would deny himself for his whole life the most innocent indulgence, nay, what might seem almost an abso- lute necessary, rather than cause his weak fellow- Christian to offend? or lastly, how far they are influenced by the solemn language of our Saviour himself; " It must needs be that offences come, but " woe to that man by whom the offence cometh ; it " were better for him that a mill-stone were hanged " about his neck, and that he were cast into the " depths of the sea." — The present instance is perhaps another example of our taking greater con- cern in the temporal, than in the spiritual interests of our fellow-creatures. That man would be deemed, and justly deemed, of an inhuman temper, who in these days were to seek his amusement in the com- bats of gladiators and prize-fighters : yet Christians appear conscious of no inconsistency, in finding their pleasure in spectacles maintained at the risk at least, if not the ruin, of the eternal happiness of those who perform in them ! SECT. VI. Grand Defect — Neglect of the peculiar Doctrines of Christianity. BUT the grand radical defect in the practical system of these nominal Christians, is their forget- Grand fulness of all the peculiar doctrines of the Re- radicai ligion which they profess — the corruption of *iefect» human nature — the atonement of the Saviour — and the sanctifying influence of the Holy Spirit. Here sect, vi.] of Practical Christianity. 203 Here then we come again to the grand distinction, between the Religion of Christ and that of the bulk of nominal Christians in the present day. The point is of the utmost practical importance, and we would therefore trace it into its actual effects. There are, it is to be apprehended, not a few, who, having been for some time hurried down the stream of dissipation in the indulgence of all their This e ^ natural appetites, (except, perhaps, that ^Yn ef- they were restrained from very gross vice f ec ts. by a regard to character, or by the yet unsubdued voice of conscience ;) and who, having all the while thought little, or scarcely at all, about Religion (" living," to use the emphatical language of Scrip- ture, " without God in the world,") become at length in some degree impressed with a sense of the infinite importance of Religion. A fit of sickness, perhaps, or the loss of some friend or much loved relative, or some other stroke of adverse fortune, damps their spirits, awakens them to a practical conviction of the precariousness of all human things, and turns them to seek for some more stable foundation of happiness than this world can afford. Looking into themselves ever so little, they become sensible that they must have offended God. They resolve accord- ingly to set about the work of reformation. — Here it is that we shall recognize the fatal effects of the prevailing ignorance of the real nature of Christi- anity, and the general forgetfulness of its grand pe- culiarities. These men wish to reform, but they know neither the real nature of their disease, nor its true remedy. They are aware, indeed, that they must " cease to do evil, and learn to do well;" that they must relinquish their habits of vice, and at- tend more or less to the duties of Religion; but, having no conception of the actual malignity of the disease under which they labour, or of the perfect cure which the Gospel has provided for k 6 it, 204 Prevailing inadequate Conceptions [ch. iv. it, or of the manner in which that cure is to be effected, — " They do but skin and film the ulcerous place, " While rank corruption, mining all within, " Infects unseen." It often happens therefore but too naturally in this case, that where they do not soon desist from their attempt at reformation, and relapse into their old habits of sin, they take up with a partial and scanty amendment, and fondly flatter themselves that it is a thorough change. They now conceive that they have a right to take to themselves the comforts of Christianity. Not being able to raise their practice up to their standard of right, they lower their standard to their practice : they sit down for life contented with their present attainments, be- guiled by the complacencies of their own minds, and by the favourable testimony of surrounding friends ; and it often happens, particularly where there is any degree of strictness in formal and ceremonial ob- servances, that there are no people more jealous of their character for Religion. Others perhaps go farther than this. The dread of the wrath to come has sunk deeper into their hearts ; and for a while they strive with all their might to resist their evil propensities, and to walk without stumbling in the path of duty. Again and again they resolve : again and again they break their re- solutions, (a) All their endeavours are foiled, and they become more and more convinced of their own moral (a) If any one would read a description of this process, enlivened and enforced by the powers of the most exquisite poetry, let him peruse the middle and latter part of the fifth Book of Cow per 's Task. My warm attachment to the beautifully natural compositions of this truly Christian poet may perhaps bias my judgment ; but the part of the work to which I refer appears to me scarcely surpassed by any thing in our language. The honourable epithet of Christian may justly be assigned to a poet, whose writings, while they fascinate the reader by their manifestly coming from the heart, breathe throughout the spirit of that character of Christianity, with which she was an- nounced to the world ; " Glory to God, peace on earth, good will " towards men." sect, vi.] of Practical Christianity. 205 moral weakness, and of the strength of their inhe- rent corruption. Thus groaning under the enslaving power of sin, and experiencing the futility of the utmost efforts which they can use for effecting their deliverance, they are tempted (sometimes it is to be feared they yield to the temptation) to give up all in despair, and to acquiesce in their wretched cap- tivity, conceiving it impossible to break their chains. Sometimes, probably, it even happens that they are driven to seek for refuge from their disquietude in the suggestions of infidelity; and to quiet their troublesome consciences by arguments which they themselves scarcely believe, at the very moment in which they suffer themselves to be lulled asleep by them. In the meantime while this conflict has been going on, their walk is sad and comfortless, and their couch is nightly watered with tears. These men are pursuing the right object, but they mistake the way in which it is to be obtained. The path in which they are now treading is not that, which the Gospel has provided for conducting them to true holiness, nor will they find in it any solid peace. Persons under these circumstances naturally seek for religious instruction. They turn over the works of our modern Religionists, and as well as Advice of they can, collect the advice addressed to modem Re- men in their situation; the substance of ^* t5 J£ which is, at best, of this sort : " Be sorry desirous of " indeed for your sins, and discontinue repenting. " the practice of them ; but do not make yourselves " so uneasy. Christ died for the sins of the whole " world. Do your utmost; discharge with fidelity " the duties of your stations, not neglecting your " religious offices; and fear not but that, in the " end, all will go well ; and that having thus per- " formed the conditions required on your part, " you will at last obtain forgiveness of our merciful " Creator through the merits of Jesus Christ, and " be aided, where your own strength shall be in- " sufficient, by the assistance of his Holy Spirit. " Meanwhile 206 Prevailing inadequate Conceptions [ch. iv. " Meanwhile you cannot do better than read care- " fully such books of practical divinity, as will in- " struct you in the principles of a Christian life. " We are excellently furnished with works of this " nature; and it is by the diligent study of them " that you will gradually become a proficient in the " lessons of the Gospel." But the Holy Scriptures, and with them the Church of England, call upon those who are in the circumstances above stated, to lay afresh i dV thestme n the whole foundation of their Religion. In persons by concurrence with the Scripture, that Church the Holy calls upon them, in the first place, grate- Scriptures. ^^ tQ a( j ore t r iat un deserved goodness which has awakened them from the sleep of death ; to prostrate themselves before the Cross of Christ with humble penitence and deep self-abhorrence; solemnly resolving to forsake all their sins, but rely- ing on the Grace of God alone for power to keep their resolution. Thus, and thus only, she assures them that all their crimes will be blotted out, and that they will receive from above a new living prin- ciple of holiness. She produces from the Word of God the ground and warrant of her counsel: " Believe in the Lord Jesus Christ, and thou shalt " be saved." — " No man," says our blessed Saviour, " cometh unto the Father but by me." — " I am the " true Vine. As the branch cannot bear fruit of " itself except it abide in the vine, no more can ye, " except ye abide in me." — " He that abideth in " me and I in him, the same bringeth forth much " fruit; for without" (or severed from) " me ye can " do nothing." — " By grace ye are saved, through " faith, and that not of yourselves, it is the gift of " God; not of works, lest any man should boast: " for we are his workmanship, created in Christ " Jesus unto good works." Let me not be thought tedious, or be accused of running into needless repetitions, in pressing this point with so much earnestness. It is in fact a point sect, vi.] of Practical Christianity. 207 a point which can never be too much in- Extreme sistedon. It is the cardinal point on which JSEjg the whole of Christianity turns ; on which now under it is peculiarly proper in this place to be discussion. perfectly distinct. There have been some who have imagined that the wrath of God was to be depre- cated, or his favour conciliated, by austerities and penances, or even by forms and ceremonies, and external observances. But all men of enlightened understandings, who acknowledge the moral go- vernment of God, must also acknowledge, that vice must offend, and virtue delight him. In short they must, more or less, assent to the Scripture decla- ration, " without holiness no man shall see the " Lord." But the grand distinction, which subsists between the true Christian and all other Religionists, (the class of persons in particular whom it is my object to address) is concerning the nature of this holiness, and the way in which it is to be obtained. The views entertained by the latter, of the nature of holiness, are of all degrees of inadequateness ; and they conceive it is to be obtained by their own natural unassisted efforts : or, if they admit some vague indistinct notion of the assistance of the Holy Spirit, it is unquestionably obvious, on conversing with them, that this does not constitute the main practical ground of their dependence. But the nature of that holiness, which the true Christian sseks to possess, is no other than the restoration of the image of God to his soul : and, as to the manner of acquiring it, disclaiming with indignation every idea of attaining it by his own strength, he rests altogether on the operation of God's Holy Spirit, which is promised to all who cordially embrace the Gospel. He knows therefore that this holiness is not to precede his reconciliation with God, and be its Cause ; but to follow it, and be its effect. That in short it is by faith in Christ only {a) that (a) Here again let it be remarked, that faith, where genuine, is always accompanied with repentance, abhorrence of sin, &c. 208 Prevailing inadequate Conceptions [ch. iv. that he is to be justified in the sight of God; to be delivered from the condition of a child of wrath , and a slave of Satan ; to be adopted into the family of God ; to become an heir of God and a joint-heir with Christ, entitled to all the privileges which belong to this high relation ; here, to the Spirit of Grace, and a partial renewal after the image of his Creator ; hereafter, to the more perfect possession of the Divine likeness, and an inheritance of eternal glory. And as it is in this way that, in obedience to the dictates of the Gospel, the true Christian must ori- The true ginally become possessed of the vital spirit ciiristian's and living principle of universal holiness; practical use s0? m orc i er to grow in grace, he must also 'iial D P oc- U ~ study in the same school; finding in the trines of consideration of the peculiar doctrines of Christianity. -faQ Gospel, and in the contemplation of the life and character and sufferings of our blessed Saviour, the elements of all practical wisdom, and an inexhaustible storehouse of instructions and mo- tives, no otherwise to be so well supplied. From the neglect of these peculiar doctrines arise the main practical errors of the bulk of professed Chris- tians. These gigantic truths, retained in view, would put to shame the littleness of their dwarfish morality. It would be impossible for them to make these harmonize with their inadequate conceptions of the wretchedness and danger of our natural state, which is represented in Scripture as having so powerfully called forth the compassion of God, that he sent his only begotten Son to rescue us. Where now are their low views of the worth of the soul, when means like these were taken to redeem it? Where now, their inadequate conceptions of the guilt of sin, for which in the divine counsels it seemed requisite that an atonement no less costly should be made, than that of the blood of the only begotten Son of God? How can they reconcile their low standard of Christian practice with the representation of our being " temples of the Holy " Ghost;'* sect, vi.] of Practical Christianity. 209 " Ghost ;" their cold sense of obligation, and scanty grudged returns of service, with the glowing grati- tude of those, who, having been " delivered from " the power of darkness, and translated into the " kingdom of God's dear Son," may well conceive, that the labours of a whole life will be but an im- perfect expression of their thankfulness ? The peculiar doctrines of the Gospel being once admitted, the conclusions which have been now suggested, are clear and obvious deductions of reason. But our neglect of these important truths is still less pardonable, because they are distinctly and repeatedly applied in Scripture to the very purposes in question ; and the whole superstructure of Chris- tian morals is grounded on their deep and ample basis. Sometimes these truths are represented in Scripture generally, as furnishing Christians with a vigorous and ever present principle of universal obedience : and, almost every particular Christian duty is occasionally traced to them as to its proper source. They are every where represented as warm- ing the hearts of the people of God on earth with continual admiration, and thankfulness, and love, and joy; as enabling them to triumph over the attack of the last great enemy, and as calling forth afresh in Heaven the ardent effusions of their unex- hausted gratitude. If then we would indeed be " filled with wisdom " and spiritual understanding," if we would " walk " worthy of the Lord unto all well pleasing, being " fruitful in every good work, and increasing in the " knowledge of God ;" here let us fix our eyes : " Laying aside every weight, and the sin that does " so easily beset us, let us run with patience the race " that is set before us, Looking unto Jesus, the " Author and Finisher of our faith, who, for the joy " that was set before him, endured the cross, de- " spising the shame, and is set dov/n at the right " hand of the throne of God." * Here * Heb. xii. 1, 2. 210 Prevailing inadequate Conceptions [ch. iv. Here best we way learn the infinite importance of Christianity ; how little it deserves to be treated in Use of the that slight and superficial way, in which peculiar it is in these days regarded by the bulk vlrtiT™ of nominal Christians, who are apt to think the import- it enough, and almost equally pleasing ance of to God, to be religious in any way, and Christianity. up()n any sygtem# W hat exquisite folly must it be, to risk the soul on such a presumption, in direct opposition to the dictates of reason, and the express declaration of the word of God ! " How shall we escape, if we neglect so great sal- " vation ? " LOOKING UNTO JESUS! Here we shall best learn the duty and reasonable- ness of an absolute and unconditional surrender In enforcing °f s °ul an d body to the will and service the duty of of God. — " We are not our own ;" for, an uncondi- u we are boudit with a price," and must tional sur. . p » I / render of therefore make it our grand concern to ourselves to " glorify God with our bodies and our God. « gpjritgj which are God's." Should we be base enough, even if we could do it with safety, to make any reserves in our returns of service to that gracious Saviour, who " gave up himself for us ?" If we have formerly talked of compounding by the per- formance of some commands for the breach of others, can we now bear the mention of a composition of duties, or of retaining to ourselves the right of prac- tising little sins? The very suggestion of such an idea fills us with indignation and shame, if our hearts be not dead to every sense of gratitude. LOOKING UNTO JESUS! Here we find displayed, in the most lively co- lours, the guilt of sin ; and how hateful it must be In enforcing to tne perfect holiness of that Being, the guilt of who is of " purer eyes than to behold "»i " iniquity." sect, vi.] of Practical Christianity. 211 " iniquity/' When we see that, rather S w, and the than sin should go unpunished, " God dread of its « spared not his own Son," but " was *■*****• " pleased to bruise him and put him to grief" for our sakes ; how vainly must impenitent sinners flatter themselves with the hope of escaping the vengeance of Heaven, and buoy themselves up with I know not what desperate dreams of the Divine benignity ! Here too we may anticipate the dreadful suffer-r ings of that state, " where shall be weeping and " gnashing of teeth ;" when, rather than that we should undergo them, " the Son of God " himself, who " thought it no robbery to be equal with God," consented to take upon him our degraded nature with all its weaknesses and infirmities ; to be " a man " of sorrows ;" " to hide not his face from shame " and spitting ;" " to be wounded for our trans- " gressions, and bruised for our iniquities ;" and at length to endure the sharpness of death, " even " the death of the Cross;" that he might deliver us from the " wrath to come," and open the kingdom of Reaven to all believers. LOOKING UNTO JESUS! Here best ye may learn to grow in the love of God ! The certainty of his pity and love towards repenting sinners, thus irrefragably de- inpromot- monstrated, chases away the sense of tor- mg the love menting fear, and best lays the ground in v ' us of reciprocal affection. And while we steadily con- template this wonderful transaction, and consider in its several relations the amazing truth, " that " God spared not his own Son, but delivered him " up for us all ;" if our minds be not utterly dead to every impulse of sensibility, the emotions of ad- miration, of preference, of hope, and trust, and joy, cannot but spring up within us, chastened with reverential fear, and softened and quickened by overflowing 212 Prevailing inadequate Conceptions [ch. iv. overflowing gratitude : (a) Here we shall become animated by an abiding disposition to endeavour to please our great Benefactor ; and by a humble per- suasion, that the weakest endeavours of this nature will not be despised by a Being, who has already proved himself so kindly affected towards us.* Here we cannot fail to imbibe an earnest desire of possessing his favour, and a conviction, founded on his own declarations thus unquestionably con- firmed, that the desire shall not be disappointed. Whenever we are conscious that we have offended this gracious Being, a single thought of the great work of Redemption will be enough to fill us with compunction. We shall feel a deep concern, grief mingled with indignant shame, for having conducted ourselves so unworthily towards one, who to us has been infinite in kindness : we shall not rest till we have reason to hope that he is reconciled to us ; and we shall watch over our hearts and conduct in future with a renewed j ealousy, lest we should again offend him. To those who are ever so little ac- quainted with the nature of the human mind, it were superfluous to remark, that the affections and tempers which have been enumerated, are the in- fallible marks of the constituent properties of love. Let him, then, who would abound and grow in this Christian principle, be much conversant with the great doctrines of the Gospel. It is obvious, that the attentive and frequent consideration of these great doctrines, must have Inpromot- a still more direct tendency to produce ing the lave and cherish in our minds the principle of of Christ. the loye of Christ But on thig head g0 much was said in a former chapter, that any farther observations upon it are unnecessary. Much (a) Vide Chap. III. Where these were shown to be the elementary principles of the passion of love. * Rom. v. 9, 10. sect, vi.] of Practical Christianity. 213 Much also has been already observed concerning the love of our fellow-creatures; and it has been distinctly stated to be the indispensable, Jn promotins and indeed the characteristic duty of the love of Christians. It remains, however, to be our fellow- here farther remarked, that this grace can crea ures ' no where be cultivated with more advantage than at the foot of the Cross. No where can our Sa- viour's dying injunction to the exercise of this virtue be recollected with more effect ; " This is my com- " mandment, that ye love one another as I have " loved you." No where can the admonition of the Apostle more powerfully affect us ; " Be ye kind one " to another, tender-hearted, forgiving one another, " even as God, for Christ's sake, hath forgiven you." The view of mankind which is here presented to us, as being all involved in one common ruin; and the offer of deliverance held out to all, through the atoning sacrifice of the Son of God, are well cal- culated to produce that sympathy towards our fellow- creatures, which, by the constitution of our nature, seldom fails to result from the consciousness of an identity of interests and a similarity of fortunes. Pity for an unthinking world assists this impres- sion. Our enmities soften and melt away ; we are ashamed of thinking much of the petty injuries which we may have suffered, when we consider what the Son of God, " who did no wrong, neither was " guile found in his mouth," patiently endured. Our hearts become tender while we contemplate this signal act of loving-kindness. We grow desirous of imitating what we cannot but admire. A vigorous principle of enlarged and active charity springs up within us ; and we go forth with alacrity, desirous of treading in the steps of our blessed Master, and of manifesting our gratitude for his unmerited good- ness, by bearing each other's burthens, and abounding in the disinterested labours of benevolence. 214 Prevailing inadequate Conceptions [ch. iv. LOOKING UNTO JESUS! He was meek and lowly of heart, and from the study of his character we shall best learn the lessons of humility. Contemplating the work of kamiiit° tmg Redemption, we become more and more impressed with the sense of our natural darkness, and helplessness, and misery, from which it was requisite to ransom us at such a price ; more and more conscious, that we are utterly unworthy of all the amazing condescension and love which have been manifested towards us ; ashamed of the callous- ness of our tenderest sensibility, and of the poor re- turns of our most active services. Considerations like these, abating our pride and reducing our opinions of ourselves, naturally moderate our pretensions to- wards others. We become less disposed to exact that respect for our persons, and that deference for our authority, which we naturally covet; we less sensibly feel a slight, and less hotly resent it ; we grow less irritable, less prone to be dissatisfied; more soft, and meek, and courteous, and placable, and condescending. We are not literally required to practise the same humiliating submissions, to which our blessed Saviour himself was not ashamed to stoop ; * but the spirit of the remark applies to us, "the servant is not greater than his Lord:" and we should especially bear this truth in mind, when the occasion calls upon us to discharge some duty, or patiently to suffer some ill treatment, whereby our pride will be wounded, and we are likely to be in some degree degraded from the rank we had pos- sessed in the world's estimation. At the same time the Sacred Scriptures assuring us, that to the power- ful operations of the Holy Spirit, purchased for us by the death of Christ, we must be indebted for the success of all our endeavours after improvement in * John xiii. 13—17. " If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet," &c. sect, vi.] of Practical Christianity. 215 in virtue; the conviction of this truth tends to render us diffident of our own powers, and to sup- press the first risings of vanity. Thus, while we are conducted to heights of virtue no otherwise at- tainable, due care is taken to prevent our becoming giddy from our elevation, (a) It is the Scripture characteristic of the Gospel system, that by it all disposition to exalt ourselves is excluded ; and if we really grow in grace, we shall grow also in humility. LOOKING UNTO JESUS! " He endured the cross, despising the shame." — - While we steadily contemplate this solemn scene, that sober frame of spirit is produced within us, which best befits the Christian ^™™J. ittg militant here on earth. We become im- moderation pressed with a sense of the shortness and in earthly uncertainty of time, and with the necessity P^ rsu1ts > and n i • V-t j • i • • • p cheerfulness oi being diligent in making provision tor in Sl ijf er i n