ff-S | THEOLOGICAL SEMINARY, $ | Princeton, N. J. f From the PUBLISHER. BV 4501 .C66 1847 Colquhoun, Janet Sinclair, 1781-1846. World's religion as contrasted with_c?enuine THE WORLD'S RELIGION, AS CONTRASTED WITH GENUINE CHRISTIANITY. / BY LADY COLQUHOUN. DAUGHTER OF THE HON. SlR JOHN SlNCLAJR. " Our Lord Jesus Christ, who gave Himself for our sins, that He might deliver us from tins present evil world." Gal. i. 3, 4. NEW YORK: ROBERT CARTER, 58 CANAL STREET, AND PITTSBURG, 56 MARKET STREET. 1847. "They praise and they admire they know not what And know not whom, but as one leads the other ; And what delight to be by sucli extoll'd ! To live upon their tongues, and be their talk, Of whom to be dispraised were no small praise !" Milton. PREFACE. That the things of time should so frequently be held in higher estimation than those of eternity, is a fact that appears strangely inconsistent; and to account for it with any thing like reason is impos- sible. Several circumstances, however, concur to produce this anomaly. And first, our short-sight- edness. Our eyes seem strained when we look beyond present objects and enjoyments ; we are unable to fix them for any lengthened period upon futurity ; we see what is around us in the world, but we see not, or very obscurely, even with the light the Scriptures afford, distant realities, however glorious. And then our depravity confines our thoughts and desires to the vanities of time. As fallen creatures, we have no taste for the sublime pleasures which infinitely transcend those of earth, 1* VI PREFACE. and, therefore, worldly concerns alone interest, and upon them the dependence and the hope are solely placed for gratification and comfort. To forget that there is another state of being is frequently the aim of mankind, and if it be kept in view at all, a re- versionary interest in the heavenly felicity, when every thing here fails, is that which induces a thought concerning it, and not delight in the joys that surround the throne of the Eternal. Thus men are contented to play with earth's baubles ; and when disappointment succeeds to hope, some other toy supplies the place of the for- mer, till its fallaciousness also is proved. And so man's earthly career is spent in grasping at shad- ows, and grieving to find them unsubstantial, un- satisfying, and evanescent. This life cannot yield sufficient happiness for an immortal soul, inasmuch as its utmost bound is but as nothing in comparison with the infinitely length- ened term of an eternal existence. The world's good is but a pittance when enjoyment must be found for endless years, or these years spent in the lack of it. It is mockery to desire a man to live eternally upon the sustenance of a day ! If we secure not something more lasting than earth's best PREFACE. Vll gifts, we must shortly be deprived of all on which our hearts are set. That the world is delusive and ensnaring, it is our endeavour, in the following pages, to prove. That no solid joy can accrue from its vain show and idle pageantry, we believe all who possess them will, as with one voice, testify. The pleasures of earth allure in anticipation, but they seldom deceive in possession. Take but a full draught of worldly enjoyments, and the intoxication ceases ; and if wedded to the world still, it is because true joy is unknown. Wherein real blessedness consists, and the way m which it may be attained, it is likewise our de- sire to point out. And should we have the un- speakable comfort of being instrumental, through the divine blessing, in opening the eyes of one worldly character, to see the futility of his hopes, — to perceive that he is building on the sand, and that his pleasures perish in the using, — the value of such a discovery will be inestimably precious. The soul that ceases to cleave to earth, is taught of God to seek imperishable riches, — " a treasure in the heavens that faileth not ; where no thief ap- proacheth, neither moth corrupteth." And they Vlll PREFACE. that seek the joys that are at God's right hand, have the unfailing promise, that they shall find them. The water of life is free to all, and its, draught satisfies. And never let it be forgotten, that if we secure immortal blessedness, we shall have true enjoyment in the world besides ; but if we lose heaven's joy, we can possess no other that is worth the covet- ing. Thus real is inseparable from everlasting happiness. Joy is never dealt out by halves ; it is all, or none. If we accept of it, we shall have the full portion that, never ends ; if we reject it, not one particle of pure bliss can even here be ours. CONTENTS. CHAPTER I. THE CHRISTIAN'S DANGER FROM THE WORLD. Fag$ Different meanings of the Phrase, " the World,"— In Scripture used to denote those who are opposed to godliness — The world and real Chris- tians opposed in thought, in action — Dispositions and actions of the worldly various — Impossibility of avoiding converse with the world — Danger from it — Christian's conduct towards the worldly, . . 13 CHAPTER II. WORLDLINESS IN PRACTICE. In what instances believers may be seduced to conform to worldly practices — Christians not inclined to flagrant sin — Danger of conformity in dfsire of applause — Fashion — Expense — Spending of time — Gaieties — Love of the world incompatible wtth Christianity . CHAPTER III. THE CHRISTIAN SABBATH. The Sabbath misspent— Blessedness of the Institution — Manner in which the worldly spend it— Objection answered — Christians hail the return of the Sabbath — Topics that on that day pass under their review — Other duties of it — Connection between the Sabbath and the week — Best in God— Temptations through intercourse with the world— Prayer recommended 40 CONTENTS. CHAPTER IV. RELIGION OF THE WORLDLY CONTRASTED WITH THE TRUE. Page. World's religion without reference to the Bible — Consists in cold, un- influential ceremony — Wordly ideas of morality — Selfishness — Perver- sions of religion — What it really is ; deeply seated in the heart ; eminently conspicuous ; unlimited in its influence — Religion of worldly confined — The true, universal in its effects — Searching questions — Why wonders of redemption wrought, 58 CHAPTER V. THE YOUNG SHOWN WHERE TO FIND HAPPINESS. Ignorance of religion often in the well inclined among the young — They conceive of it as enthusiasm — To think thus not blameless — Youth attractive — The young addressed — Lord Chesterfield's testimony to the vanity of the world — Extract of a letter to him from Voltaire — That re- ligion is gloomy, contradicted by fact — Clementine Cuvier : Hannah Sin- clair — Striking contrast between the happiness expressed by the religious, and the lack of it in the worldly — The young earnestly pled with, . 75 CHAPTER VI. THE WAY OF SALVATION. What is essential to salvation clearly revealed — Difficulties where there need be none — A sense of helplessness necessary — A sense of sin very encouraging — Receiving Christ — Salvation finished — For whom ? those who desire it in whole — Believer discouraged by defect in sanctification — Address to the careless— Delay dangerous— Warfare commences with spiritual life, .... , .... 93 CONTENTS. XI CHAPTER VII. THE CHRISTIAN'S WARFARE. Page. Mankind by nature in a state of warfare with God— Christian's war- fare is with Satan— Strife with evil not natural to man— Actions of un- regenerated, evil— Characteristics of Christian's warfare :— Much in earnest ; deep humility ; of an exterminating quality— Certainty of the result— Are we engaged in this warfare ?— Christian's should use their weapons— Redemption irrespective of any thing in us— This warfare shall cease, . Ill CHAPTER VIII. THE CHRISTIAN'S LOVE OF HOLINESS. Christian's warfare shall end in peace— Change in believers more or less rapid— Their love of holiness— attributes of God incomprehensible ; love, light, holiness, life, eternal existence — Infinitude of God's excel- lencies — Christian's delight in God — Holiness and happiness inseparable — The desire of holiness given in order to its gratification — Holiness progressive — Do we feel that holiness and happiness are inseparable I — How are we affected towards its infinitude 7 — Heaven's bliss incon- ceivable, 128 CHAPTER IX. THE CAPACITY TO TASTE JOY. Chief distinction between the worldly and religious— The soul must be formed for happiness ere it can receive it — Joy in God alone satisfying — Men of the world incapacitated to taste joy — This incapacity tends to, and is a capacity for, misery — consolatory thought to believers — Capacity for joy may be given where, for a time, little joy is experienced — This state seldom of long continuance — Christians should exert their capacity to taste joy — Affecting state of those who are destitute of it— It should be sought— Essential requisite of true joy 145 Xil CONTENTS. CHAPTER X. CHRISTIAN GRACES GIVEN TO BE USED. Page. All God's works manifestly with design— Design in the formation of the new man in Christ Jesus— Diligently to employ their talents, pressed upon Christians — Such as love, trust, abasement, ability to pray, to praise, to endure, to labour, to fight — By nature destitute of them all — Gift of Holy Spirit unspeakably valuable, and given to be exhibited to the praise of God's grace, 161 CHAPTER XL THE CITIZENS OF HEAVEN. Natives of different worlds— Trials of Christians in this world, as citi- zens of heaven : accounted fools or madmen ; small number of their countrymen ; dread of contamination — These trials prove their decent — Consolatory to know that their heavenly origin must remain — Impos- sible altogether to efface the identity of countrymen— The Spirit's seal equally uneffaceable— Inquietudes in the way to heaven may well be borne — Evidence of citizenship in love of countrymen. . . . 179 CHAPTER XII. GROVELLING NATURE OF WORLDLINESS. The people of God and the worldly may know to which class they be- long—The worldly addressed— Reason and immortality distinguish man from the brute creation — Both profitless to the worldly — Infinite weight of eternity — Not from reason that a change in man can be anticipated — Christianity restores man to his primeval dignity— That we prize our im- mortality a test to judge of our state — The world placed in the balance against eternal joy and present peace, .... l*rf THE WORLD'S RELIGION. THE WORLD'S RELIGION, &c. CHAPTER I. THE CHRISTIAN'S DANGER FROM THE WORLD. Different meanings of the phrase, The World— In Scripture used to denote those who are opposed to godliness — The world and real Christians op- posed in thought, in action — Dispositions and actions of the worldly vari- ous — Impossibility of avoiding converse with the world — Danger from it — Christians' conduct towards the worldly. "These are thy glorious works, Parent of good ! Almighty ! thine this universal frame, Thus wondrous fair ; thyself how wondrous then, Unspeakable ! who sitt'st above these heavens, To us invisible, or dimly seen In these, thy lowest works ; yet these declare Thy goodness beyond thought, and pow'r divine.'* The world, in the literal acceptation of the term, signifies the globe on which we dwell ; that spheric mass, composed of minerals and vegetables, which in our planetary system revolves round our sun, and in which God has placed his creature, Man. This residence, in which it is the good pleasure of the Deity that we should sojourn, is in every re- spect fitted to attract our reverential attention, and to call forth our love. The wonders and beauties that surround us, bearing, as they do, in legible characters, the impress of the hand which formed 2 14 THE CHRISTIAN'S DANGEft them, demand the regard and the research of ra- tional and intelligent beings. With what incomparable grandeur and elegance is our world adorned ! Whether we ascend heights lofty as the Andes, or stoop to examine the tints which, in countless number and variegated hue, enliven the turf, or spring from the soil, — whether we view the flame which majestically rises from Vesuvius or Etna, or the blade which we tread be- neath our footsteps, — whether we behold the mag- nificence of the ocean's roll, or the beauteous paint- ing with which the tulip and the butterfly are arrayed, wonders far beyond created power to frame, transfix the gaze and charm the senses ! There is not a plant that lives unobserved in the desert, there is not a floweret that blooms unheed- ed in the vale, which wears not the stamp of the Great Creator's workmanship, and is not meet to exhibit His glory ! The garden and the forest, the stately oak and the delicate snow drop, ice-clad regions and the burning plains of Hindoostan, all, all unite with universal voice in proclaiming, " the hand that made us is divine." The world, in this sense, therefore, is eminently calculated to excite our interest, and claim our ad- miration. " O Lord, how manifold are thy works," said the Psalmist, "in wisdom hast thou made them all : the earth is full of thy riches." And every child of God views with peculiar delight the FROM THE WORLD. 15 splendid fabric of the creation, knowing that it emanated from his best friend, and unwearied bene- factor. We naturally prize the workmanship of one who is dear to us ; and if in itself it is beauti- ful or estimable, we are proud to avow that he whom we value made it. And shall not the Chris- tian, who is related to the Almighty by a tie nearer and closer than any that is earthly, glory in the wonderful works of his covenant God, and with filial regard and humble gratitude, " Lift to heaven an unprcsumptuous eye, And smiling say, My Father made them all. Are they not his by a peculiar right, And by an emphasis of int'rest his, Whose eye they fill with tears of holy joy, Whose heart with praise, and whose exalted mind With worthy thoughts of that unwearied love That plann'd, and built, and still upholds a world So clothed with beauty for rebellious man V* There are, however, other meanings distinct from that of the earth which we inhabit, that are attached to the phrase, the world, and which, from general usage, have become familiar to us. It is frequently employed to designate a portion of man- kind. Thus we hear of the world of taste, the world of fashion, the literary world, or other simi- lar appellations, which are intended to denote a part or division of the human race. Or men of the world are spoken of, by which is intended that class of persons who are most conversant with general customs and practices. Or the expression, the opinions of the world, is used to signify those sen- 16 THE CHRISTIAN'S DANGER timents and ideas that are received and adopted by the majority who take a lead in its concerns. Wo likewise hear of the Christian world, and the world, as opposed to what is peculiarly Christian. In the latter sense, we find the expression adopted by Christ himself. " I pray not for the world but for them which thou hast given me. The world hath hated them because they are not of the world, even even as I am not of the world."* " If the world hate you, ye know that it hated me before it hated you."t In this meaning of the term, the world has ever been the source of temptation and trial to the children of God ; and it is in this sense that the apostle John warns the Christian converts not to " love the world, neither the things that are in the world."* From these texts of Scripture, and others oi similar import, it is evident, that there is something inimical to the life of godliness in holding much intercourse with the larger proportion of men, or according to the phrase in general use, the world. Every Christian feels, that to be much in the so- ciety of worldly characters is an impediment to his religious progress, and those who are necessi- tated to be so are frequently more or less injured by it. There is a contrariety in the desires and sentiments which prevail in the heart of the world- * John xvii. 9-14. t John xv. 18. 1 1 John ii. 15. FROM THE WORLD. 17 iy professor, to those principles and affections that religion enjoins, which leads to the result we would deprecate. And a deadening and destructive in- fluence on that new life which believers inherit, is consequent on associating much with the people in whom this dissimilarity exists. It may scarcely be necessary to observe, that real Christians, and the world, as opposed to them in principle, live in a totally different range of thought ; the one having their expectations of hap- piness chiefly placed in a future state, the other as having little hope beyond the present scene. The enjoyments of worldlings end with life ; they have no realizing apprehension of aught that is to fol- low, when death has done its office. Their minds scarcely ever contemplate the prospect when the things of time shall cease. They give themselves no concern to solve the all-important questions, — " What shall be my fate when I am no longer the inhabitant of this earth ? Is the soul immortal ? and, Where shall it exist for ever f* To watch *mat may escape from them in conversation re- garding futurity, one might be inclined to imagine, that they considered it of no consequence whether there is another state of existence, or whether they shall perish with the brutes ; for all their desires relate to time and its vanities. Talk to them of the happiness of heaven, and.it will be very evi- dent that they can conceive of no pleasure there^ 2* 18 THE CHRISTIAN'S DANGER for it is with marked impatience that they can be brought to listen to such a theme, which they visi- bly show, in their apprehension, carries gloom along with it. And even when sick or dying, and thus incapacitated for relishing earth's best gifts, tell them that joys which never end are offered to their acceptance, and the listless, apathetic look, and ap- parent distaste for the subject, betray the truth that they conceive not of joy beyond the grave. How exceedingly different are their emotions when any piece of intelligence relating to worldly prosperity is communicated to them ! Inform them that they have succeeded to an estate, — that they have been successful in a speculation, — that their children are likely to be prosperously settled in life, — or even give them hopes of such earthly good, and it will be easy to discern, that in their view, happiness must ensue from the possession of these things. Their desires centre in the world, and from it alone they expect profit or pleasure. Nay, to take the extreme case before mentioned, on a death- bed, when it might be supposed the vanity of all that is terrestrial' would become evident, informa- tion on worldly concerns seems more to affect and interest them, than the near approach of that un- changeable state to which they are hastening ! It appears as if, in their estimation, there is reality in present things, something certain, and within their .grasp ; whereas that which is spoken of the joys FROM THE WORLD. 19 of heaven, is by them conceived to be illusive and visionary, a blessedness of which they have no idea, for which they are not prepared, and do not entertain a wish. Completely the reverse of such sentiments are those, which, by the spirit of God, are imparted to the believer in Jesus. His highest good is not sought for among the perishable contingencies of time. He never can repose on joy so fleeting. Earth's gifts do, indeed, call forth his unfeigned gratitude to Him who bestows them, and often they promote his pleasure and comfort ; but he cannot, and he would not, rest on that which is not calcu- lated to impart lasting peace. Rest, did we say ? The gifts of earth are here to-day and gone to- morrow. There is no stability in the prop they afford ; while we lean upon them they fail ! And neither is there satisfaction to be found in the world's good ; for an abundant measure of it we might possess, and still remain miserable ; or hap- py, we might be, although deprived of it all ! The Christian, therefore, seeks a treasure that is du- rable, secure, abiding, satisfying. Hoping for, and receiving that blessedness which it is only in the power of the Deity to confer, he sits loose to the tri- fles of a day. God is his portion, " of all his gifts Himself the crown ;" and in Him the believer in- herits, through sovereign grace, fulness of unending joy. 20 THE CHRISTIAN'S DANGER The distinction between the child of God and the worldly professor, is not, however, merely con fined to thought, but leads to a totally different line of conduct. In every description of worldly char- acters, we see all that they do has reference to present things ; to make the most of the world, being naturally the first consideration with the in- dividuals who only expect enjoyment from it. And, according to the diversified inclinations and tastes of the world's votaries, will be their manner of life. The dispositions of this division of mankind are quite as various as those of any other class ; what is pleasure to one, being much the reverse to ano- ther. The amassing of riches is the delight of some worldlings, t*> attain which object any sacri- fice seems desirable. They will "rise early, and sit up late, and eat the bread of sorrow," if by any means they can add to their store, and increase that for which they have in fact no use, nor any intention of using. And the prodigal expending of wealth in luxury or amusement — possibly in vice — appears to constitute the happiness of others, who, with equally little reason, can place their en- joyment in what is ruinous to their temporal inter- ests, and take pleasure in what necessarily leads to misery, even here. There are some with whom fame is the chief good coveted, — that capricious breath, which, little worth, " reports a truth or pub- FROM THE WORLD. 21 lishes a lie." To procure this bauble, toil seems easy and labour sweet. With how much cost of health and of self-denying effort, is reputation often sought in ways exceedingly diversified, and in gra- dations rising from the wild effusions of the moun- tebank orator, to the patient research of the man of science, or the course of the statesman and the warrior. — But there are to be found among the worldly, some of an amiable temper of mind, with whom the applause of their fellow-men is not the first consideration. These commonly look for sat- isfaction in their families, and in the domestic cir- cle. To them, what is connected with their pri- vate affairs or near relatives, is their first, their only thought, and on such concerns they bestow their time and their hopes. In so far as this line of conduct conduces to the well-being of others or themselves, without being injurious to those around them, it is commendable ; but there is one great defect in these characters, — God is forgotten. They live for the world ; it is something earthly alone which they prize, and for this they labour. Thus, whatever it may be, it is the world, in some shape, that the worldly covet, and their an- ticipations of happiness from it lead to the conduct they pursue. They will toil with infinite assiduity, and submit to any deprivation, to acquire the short- lived earthly good to which their propensities tend. From the cradle to the grave they seem insensible 22 the christian's danger to the value of any part of their existence, except that which they are to spend as mortals, and they cling to life as that on which their hopes termi nate. Now, these are the individuals with whom the Christian must associate. It is no matter of choice whether or not he shall dwell with them, — they are around him in every rank and sphere, — they are to be found in every circle, and to avoid holding con- verse with them is impossible. They are justly termed the World, for we must leave it, would we leave them. It becomes, therefore, matter of serious consid- eration to the renewed in heart, how they ought to conduct themselves towards the people of the world, and in how far it is their duty to conform to its customs and practices. There is undoubtedly danger when much in the society of such persons, that the believer's natural, grovelling, earthly propensities may revive. We have an ally in our own breasts ready to confeder- ate with the world, and prone to take delight in its enjoyments. And, although the Christian's affec- tions are fixed, without the possibility of final change, on heaven, and heaven's Lord, and are not to be satisfied with the toys of sense, yet, where those with whom he associates are engrossed by earth's vanities, there is something infectious in the spirit, and the impression may be lessened that FROM THE WORLD. 23 his " life is hid with Christ in God." Say, believ- ing soul, have you not felt it so ? Having been much with worldly men, can you, with the same fervency of spirit, delight yourself with God ; and can you, with equal earnestness, desire communion with him ? And even in the retirement of the closet, does not the effect of the society you have left follow you, deadening the heart to religion, and withering the lively perception of its blessedness ? Yes, it is thus. Association with characters so little congenial, tends to foster luke-warmness in devotion, and all its fatal consequences. But, if to associate with the worldly be una voidable, (and perhaps entirely to shun this society may not consist with the Christian's duty,) the line of conduct which he pursues respecting them, must be of the utmost importance, so as on the one hand to avoid needless singularity ; and on the other, to escape the hurtful effects that would en- sue from a too ready compliance with practices, the tendency of which is to injure the life of God- liness. There is much that may verge towards a com- pliance with worldly maxims and usages, for which many specious inducements are held out. With an appearance of truth it may be argued, that thus we shall throw no unnecessary gloom over the re- ligion we profess, but shall exhibit it in a more inviting form ; and, it may be, disrobe it in some 24 the christian's danger degree, of what, to the characters of whom we write, js repulsive and forbidding. Ah ! no ; be- liever in Jesus, the religion of the heart ever was, and ever will be, distasteful, uncongenial, hateful, to those who know it not. " The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." — But, again, it is urged, that if we cannot allure by concession in minor points, we, at least, avoid giving offence, and that in matters of trifling importance it is often a duty to yield. If, indeed, the matter be unimpor- tant, concession may become a duty, remembering the Apostle's example, who " was made all things to all men, that he might gain some." But, let us ever bear in mind, that no transgression of the law of God is of little moment. On this the question hinges. What do the oracles of the Supreme dic- tate, compliance or the reverse ? — Say not the mat- ter is trifling ; nothing is so which God ordains, or God forbids. This should be the ordeal by which to test whatever may seem doubtful. The path of duty becomes plain where Scripture is the guide. But some genuine Christian may here be ready to say, that by concession he fervently hopes to be essentially useful to a dear friend or relative, who, it is the grief of his heart to know, is deeply pre- judiced against the truth as it is in Jesus. Un- doubtedly there is no case in which it is more requisite that the believer should walk circum- FROM THE WORLD. 25 spectly than this one, taking heed by meekness, kindness, and forbearance, to remove, if it be pos- sible, the false impression that rests on the mind of him he would benefit. But we would entreat him to recollect, that there is a line of separation which must be passed, ere he and a c} aracter so opposite, can assimilate. One cr /he ether must yield ; and by yielding, Christian, you at least tacitly avow that your side is the weakest, and that your sentiments are of the least importance. And, can you be content that any with whom you are connected, or who are dear to you, should think thus of the minutest part of your religious prac- tice ? In ordinary concerns, do we find the more probable way to incline others to follow our exam- ple in any mode of life, is to abandon that line of conduct ourselves ? No ; it has become proverbial that " example goes further than precept," and per- severance in what we do is absolutely necessary, would we wish to influence the actions of those around us. Believe it, Christian, it is decision, not compromise, that is the method most likely to awaken, and to win the unconverted soul. When those whom you anxiously desire to profit, see you firm, consistent, unbending, where the law of God is concerned, they will be persuaded that you be- lieve what you say, when you act in conformity to your profession ; and this persuasion will do more to arouse them from their dream of security, and 3 26 the christian's danger to incline them to consideration and inquiry, than any other means which it is in your power to adopt. Examine, then, diligently, and deeply weigh the momentous consideration, What is, and what is not, at variance with your religious principles ? And having ascertained that the religion of Christ inculcates any duty however generally neglected, or forbids any practice however universally fol lowed, hesitate not implicitly to obey its require ments, nor swerve an iota from the straight line, were the only end you had in view to benefit your brethren of mankind. Conversion is, indeed, the work of God, but it is frequently effected by probable means, and often by means of the persevering endeavours and ear- nest prayers of His children. Yet never can they hope for the agency of the blessed Spirit to crown their efforts with success, if they are accompanied by a departure, however minute, from the precepts the Scriptures enjoin. The smallest transgression of the law is sin ; and sin cannot be the instru- ment God employs as the medium of leading the unconcerned to the Saviour. Yield, believer, to the wishes of those you would benefit in any thing, in every thing, excepting where the injunctions of Christ are contrary. Regarding these, let your practice be stable as the foundation from whence it flows " The law of the Lord altereth not :" it FROM THE WORLD. 27 is established on this unchangeable basis, the holi ness of Jehovah. It is your joy, Christian, to believe in its' stability, and to perform its require- ments ; and let your heart exult in the assurance, that at all times, and in every possible condition, to obey this law is no less your duty than your in- terest, and can in no circumstance or relation of life in which you may be placed, be otherwise CHAPTER II. WORLDLINESS IN PRACTICE In what instances believers may be seduced to conform to worldly practice* —Christians not inclined to flagrant sin — Danger of conformity in desire of applause — Fashion — Expense — Spending of time — Gaieties — Love of the world incompatible with Christianity. " For on earth Who against faith and conscience can be heard Infallible 1 Yet many will presume." It may be useful to investigate more minutely the subject that has been discussed in the preced- ing chapter, to bring it home to ourselves, and to examine, in the daily occurrences of life, in what particular instances true Christians are more espe- cially tempted to conform to the customs and usages which prevail among the worldly. Before doing so we may remark, that believers are not inclined to the commission of any flagrant transgression of God's law. There is an opposi- tion in the heart that is renewed by His Spirit, to all that is " earthly, sensual, devilish." We are told by an apostle, that those who have obtained the precious faith of the Gospel, are by it made WORLDLINESS IN PRACTICE. 29 partakers of a divine nature, having escaped the corruption that is in the world through lust.* The flesh does indeed lust against the Spirit, but the Spirit likewise lusteth against the flesh, and is con- trary to it. With the new birth there is a repug- nance implanted to all evil. What is offensive to God is odious to him in whom faith dwells. And to commit sin is not the natural bent of that new life which Christ imparts, the desires and affections of which are decidedly and directly opposed to it. Therefore, in adverting to the risk there exists of a believer in Jesus adopting the practices of worldly professors, it should be distinctly under- stood, that notorious sin is not that against which we here desire especially to warn him. If he is betrayed, through the remainder of corruption which lurks in his breast, into open transgression of God's law, it must be the source of unfeigned grief to hib soul, and can never be unknown to him. Whereas the dereliction of duty to which we refer, is of the cha- racter alluded to by the Prophet Hosea, " Strangers have devoured his strength, and he knoweth it not ; yea, grey hairs are here and there upon him, yet he knoweth it not."f It is something blamewor- thy, that may be practised unthinkingly, — is often an almost imperceptible leaning towards what is amiss. It may be done from the desire or mis- « 2 Peter i. 4. t Hosea vii. 9. 3* 30 WORLDLINESS IN PRACTICE. taken intention of doing right, and is scarcely ever fairly and openly admitted by the Christian himself to be wrong. Were he, as in the sight of God, to sift the matter impartially, conviction of the truth could not fail to be the result ; but this he does not, deeming the subject, in all likelihood, unimportant, and thus he errs, where, possibly, he is not aware of being defective, and, it may be, least suspects it. In what especial instances, then, is a wakeful attention and jealous guard incumbent on the Christian, would he exhibit the life of godliness in all its purity, uncontaminated not merely by open sin, but by the practices and maxims which abound in the world, and which are indispensable if we ex- amine them by the religion of Christ ! There is an universal characteristic among the worldly, which is contagious in its nature, and very detrimental to the life of godliness, — we allude to the desire of human applause and distinction. The false estimate they entertain of earthly things, in making them tjieir chief good, induces the at tempt, which is so general among such persons, by some means to be distinguished and admired. This wish to rise above their compeers may be detected in every sphere and degree ; and although, accord- ing to the line in life, its effects may be seen some- what different, the ambition, in the highest and the lowest rank, to eclipse others, is the same. Why are princes courted, and why is the company of WORLDLINESS IN PRACTICE. 31 the great and the noble so frequently sought ? It is not that there is any love inherent in man for those of exalted rank and quality, or that there is any desire natural to us to do them service ; but it is that the inferior, as satellites, may revolve around and shine with them. To what can we ascribe the eagerness for display that pervades all circles in worldly society ; the splendour with which the houses, the tables, the equipages, and the persons of the great are adorned ; and the equally solicitous attempt to copy, in their measure, that to which they cannot attain, which the subordinate exhibit ? We can alone trace this turn of mind, which is so common among men, to the desire of being thus honoured and distinguished. And where is the class in which there are not some who have attain- ed this fancied superiority ? who lord it over others, and to whom the right, as matter of course, is ceded ? In every little circle there are the great men, and the aspiring group who imitate them, — those who lead, and those who follow. How important is the sentence which the audi- tors of fashion award to the most successful candi- date for their favour ! How arbitrary is their deci sion ! to which the worldly, in every station of life, bow. For fashion is not confined to the frivolous order, who exclusively claim to rank within -its limits ; it embraces a wide range, and adapts its laws to each grade, and to all denominations of men. 32 WORLDLINESS IN PRACTICE. And what is fashion ? A vapour, a whim, which has no more solid foundation than the bubbles that rise but to break. It is, without an assignable reason, that which pleases some to adopt ; and, without any rational motive, what others must therefore copy. Yet this phantom is the idol the world worships, and the desire of distinction is that which prompts to the follies, — may they not often merit a harsher term ? — for which fashion is fre- quently made the pretext. And the wish for the envious regard of the many, or, it may be, of the select few whose notice is considered worth the engaging, more than any other cause, conduces to form the characters of whom we write And is there no hazard, Christian, that in the society of such persons, you will imbibe somewhat of their spirit ? Is there no latent desire ever to be detected in youf bosom for distinction, for display, for the pleasures and the follies of the world ? No tinder which is ready to kindle When the flame is near ? No predisposition to catch the malady with which others are infected, that may render the tainted atmosphere the more dangerous ? Would to God it were not so ! — that at all times, and in every circumstance, the believing soul could rise superior to what is earthly ; breathe, as it were, purer air ; feel as on the confines of a nobler state of existence ; and next to inhabit celestial regions ! But all who have known the power of godliness WORLDLINESS IN PRACTICE. 33 will sorrowfully confess, that however much this may be their desire, that however at favoured mo- ments it may be their attainment, yet the world is a snare and a stumbling-block in their path, that when necessitated to mix in its society, their in- ability is increased to "do the things that they would." It is necessary, however, to be more specific, and to explain the worldly practices to which we allude, and against which we would guard our Christian brethren. Is that, then, never expended by the believer in Jesus, in worldly gratifications, which might have been devoted to the glory of his Redeemer, and to benefit mankind ? And is he careful to redeem from superfluous indulgences, what might be appropriated to purposes so valua- ble ? We mean not that those blessings which his heavenly Father has given him, consequent, per- haps, on the sphere in which he is placed, should by him be relinquished, and not received with thankfulness. This would be to reverse the order of things, and the intention of Providence, and cannot be a duty incumbent on any one. There is, however, little need for warning here ; for, with scarcely an exception, all are disposed to accept and to use the bounties God has bestowed upon them. But we allude to the usual concomitants of a worldly spirit ; the decoration, the splendour, the pride of life, in which the rich of this class indulge, 34 WORLDLINESS IN PRACTICE. and for which the poorer classes among them strive. Every man, without difficulty, may judge for him- self, whether an ambition to shine is productive in him of an elegance of embellishment, which, if not greater than his circumstances may warrant, is at least greater than religion permits. Cannot we discriminate between that which our heavenly Father designs we should enjoy, and those extrava- gancies which are only calculated to attract the gaze and the envy of our fellow-men ? Cannot we distinguish between what is reasonable in itself, and essential to our comfort, and what bears the stamp of earth's gaudy show, and the glitter of the world's parade ? He.that would lead a life of holi- ness must not allow the suspicion, however ground- less, to be attached to him, that he seeks by vain- glorious display the admiring glance of the multi- tude. His whole demeanour should evidence, that the pomps and vanities of life have, in his view, lost their power to charm ; and a doubt should never be allowed to arise in the breast of an indi- vidual, that the Christian's heart and treasure are in heaven. And there in truth they are. The mind of a believer is not constituted like that of the mere worldly professor ; and if he is led inadver- tently to adopt what others practise, on calm reflec- tion his better judgment regards the folly in its just light, and his genuine inclinations renounce the world in whatever shape its temptations may allure. WORLDLINESS IN PRACTICE. 35 Yes, the new nature which he has received from God, maintains the ascendency in him over all that is earthly, and proof shall not be wanting, in his general conduct, that the world is a vanquished foe. The manner in which time is spent is another form in which the practices of the worldly are ready to delude. Time is a talent bestowed upon us for very valuable purposes. It is short-lived and fleeting. We are commanded to redeem it. A few, a very few, days or years are given us, that we may improve them for the benefit of our fellow- men while here, and that we may prepare for that better country, to participate in the joys of which the Christian is formed. The worldly make no account of the invaluable -boon, unless as it is the medium of increasing their wealth, or of affording them enjoyment by the various methods in which they take delight. No thought of responsibility ever occurs to them for the way in which their time is spent, — no thought of the consequences of mis- pending it ever obtrudes. If there is nothing ab- solutely wicked in what they do, in their opinion all is well. Thus, hour after hour is frittered away in what is useless, at least, as it respects eternity ; and when time with them shall cease, there will be no portion of it to which they can refer, as the period when God was sought and heaven won. A believer in Jesus, it is true, cannot, in these 36 WORLDLINESS IN PRACTICE. respects, resemble the worldly ; and yet even he may learn, from example, a careless, trifling frame, which would seem little to appreciate the value of his flying years. He may do something, and yet much less than he might, for the cause of God, the interests of his own soul, and the souls of others. He, too, may seemingly forget that responsibility attaches to him for the manner in which his days are passed, and, for a period at least, it may require a nice discernment to distinguish, in this point, be- tween the disciple of Christ and the ungodly. May not a believer be tempted to prolong seasons of amusement, in themselves perhaps innocent, till the waste of time renders them guilty ? Nay, far- ther may he not be tempted, by intercourse with the worldly, to join in amusements which are un- doubtedly hurtful, and of which, on considering the subject he would decidedly disapprove ? There are entertainments in which it is difficult to con- vince the worldly (to use their own phrase,) there can be any harm. They will attend them nearly at each successive return of the hours usually de- voted to repose, thus turning night into day, and often impairing their health and sinking their spirit, and yet inquire wherein is the harm ? We have been amusingly asked, did the evil of evening en- tertainments consist in the lights ? But let such characters become seriously impressed with reli- gion, and they will soon detect where the harm lies. WORLDLINESS IN PRACTICE. 37 They will then learn to prize time as a precious gift, and they will experience, that to redeem it is impossible, if the night be devoted to folly, and perhaps half the day to sleep. Were there no other reason that could be advanced, to prove that the gaieties of life arc indefensible on Christian principles than the waste of time, this alone were sufficient. But there is a stronger motive to deter a child of God from joining in the midnight assembly, — the incompatibility of sucli practices with devotion. The attempt need only be made, and conviction must ensue, that to raise the heart to the Divine Being, in prayer or praise, shortly before, or soon after mixing with the giddy throng, is scarcely possible ; that the Word of Inspiration, if then read, becomes like a sealed book ; that at such a time its lessons cease to instruct, and its promises to comfort. And thus the devotional duties of the evening and of the morning become, if performed at all, but lip service, and the soul is defrauded of its spiritual meals. And can the Christian consent to this? Will he compound to possess the world's pleasures, and to lose those for which he is athirst ? It cannot be. He that knows the joy of communion with God, feels that emptiness is inscribed on earth's gay scenes, — that even were they not detrimental to him, they are tasteless and worthless. But he 4 38 WORLDLINESS IN PRACTICE. likewise experiences that, yielding no satisfaction in themselves, they rob him of the pure delights which satisfy ; that they give him nothing and take all ; that, falsely called pleasure, they deprive him of its reality. It has, however, been observed, that the Chris- tian may be so circumstanced, as to be induced to join in such circles, or that he may do so from in- consideration. We should be sorry to denounce all as unbelievers who are to be found in the world's gay assemblies. Very differently situated are the disciples of Christ, and of the trials to which a portion of them are exposed, the rest, pos- sibly, have no conception. The manner in which they have been educated, may lead some believers to view such scenes in a more favorable light, and to conceive of them as innocent; and necessity may oblige others to be much more in all sorts of worldly society than their inclinations dictate. Yet, let it be distinctly understood, that the inclination of the Christian can never go with him, if he joins in the gaieties of the world. In such fellowship a spiritual mind cannot take pleasure ; and sooner or later the believer in Jesus will discover, that worldly society is the bane of his religion, and is destructive of his peace. Therefore he will shun that intercourse, if it is in his power to do so, which he finds is opposed to his eternal interests, and to his truest joy. Should any professing WORLDLINESS IN PRACTICE. 39 Christian, into whose hands these pages may fall, feel in himself a wish to form excuses for a com- pliance with worldly practices, which he may without difficulty avoid, let him recollect that thus he shows decided symptoms of a worldly spirit, which is completely inimical to real religion. Let him examine, without delay, the grounds of his hope, and the sincerity of his profession, nor rest satisfied till it is evidenced, by the heavenliness of his desires, and his separation in heart, and, in his case, in conduct, from the world. And let him re- member that it is written, " If any man love the world, the love of the Father is not in him."* These are the words of inspiration ; therefore, however propensities to delight in the gaieties of time may be palliated before men, nothing can be more certain, than that equally with open sin, they mark a man unrenewed in the spirit of his mind, and unconverted to God. * 1 John, ii. 15. CHAPTER III. THE CHRISTIAN SABBATH. The Sabbath misspent — Blessedness of the institution — Manner in which tbe Worldly spend it — Objection answered — Christians hail the return of the Sabbath — Topics that on that day pass under their review — Other dutiea of it — Connection between the Sabbath and the Week — Rest in God — Temptations through intercourse with the world — Prayer recom- mended. " It is not only in the sacred fane That homage should be paid to the Most High, — There is a temple, one not made with hands, The vaulted firmament : Far in the woods Almost beyond the sound of city chime, At intervals, heard through the breezeless air, When not the limberest leaf is seen to move. Save where the linnet lights upon the spray ; Where not a flow'ret bends its little stalk, Save where the bee alights upon the bloom ; There wrapt in gratitude, in joy, and love, The man of God will pass the Sabbath noon ; Silence his praise: his disembodied thoughts, Loos'd from the load of words, will high ascend Beyond the empyreal. " In noticing how time is lavished by the worldly, it would be unpardonable to omit a portion of it which they uniformly misspend, in direct opposi- tion to the revealed will of God, — we allude to the manner in which they pass the Sabbath. A sev- enth part of our time, the Great Lawgiver has apportioned to himself; in it we are commanded THE CHRISTIAN SABBATH. 41 to rest from worldly employments and amusements ; and the worship of God, and making preparation for eternity, we are informed, is to constitute its peculiar business. Were this law arbitrary, and could we discern no reason for its promulgation but God so wills it, still, as the creatures of his hand, we should be bound to obedience. But, truly, " the Sabbath was made for man ;" our in- terest and our duty were never more closely united than in the keeping of this divine law. It is or- dained to gild our earthly pilgrimage with a few rays of celestial light. It is that day in which God designs, and has pledged himself to bestow his best gifts on mankind. In every season, and at all times, he gives grace and glory, and with- holds no good thing from them who walk upright- ly : but on this day, he profusely scatters blessed- ness ; and redemption with all its fruits, and heaven with all its joys, are, on it, pressed upon our ac- ceptance. And whether in the closet, or in the sanctuary, His believing - people can unite their testimony, that God " blessed the Sabbath day." And how is this part of their time generally spent by worldly men? There are some of this character who make no pretense to religion, who pay no attention to its sacred rites, and who pro- fess themselves regardless of its services. These persons make it sufficiently plain, that they are not the followers of Christ. They declare as em- 4* 42 THE CHRISTIAN SABBATH. phatically as if they uttered it in words, that they will not reverence the Sabbath-day. In them the Christian cannot be deceived, and, therefore, from their example there is the less danger. But there are others, who avow themselves dis- posed to serve God, and to respect the institutions of the gospel, yet whose religion is confined to a few external acts, the principal of which is the at- tendance on public worship during some part of the Sabbath. By their conduct we should be in- clined to imagine, that they conceived the fourth commandment enjoined little else than once or twice, on the return of the sacred day, to meet to- gether in the house of prayer, so completely are its remaining hours robbed of their sanctity. Were the full extent of the injunction, to remember the ordinances of religion to keep them holy, they would outwardly act in conformity to it ; this, however, seems all that they are disposed to allow the precept requires ; and an entire day to be de- voted to religious exercises is quite beyond their reckoning. Perhaps we may be told that, in other respects, they observe the Sabbath-day. That on it their dependants do no laborious work. That on this day those occupations, of which the chief object is to amuse, are laid aside. That the song or the dance, they conceive to be incompatible with its requirements. That their instruments of music THE CHRISTIAN SABBATH. 43 are silent; and the chase, and the field, or the cards and the dice, are, on this day, not resorted to. Happy it is for Britain, truly, that these and similar amusements and vanities, are frequently deemed, even by the worldly, incompatible with the design of the Sabbath ! Happy is it for high- ly favoured Scotland, that there, in an especial manner, the line of distinction in outward decency of conduct between the Sabbath and the rest of the week, cannot be encroached upon with impu- nity ! To our excellent legislature we are in part indebted for these proprieties ; and partly to the influence of a religious principle, even where it does not exist in its genuine power, consequent on the full blaze of Christian light with which our land is blessed. But, let us not be deceived by these fair appear- ances ; with the exception already noticed, of the short time that public worship, or, it may be, the reading of some devotional treatise occupies, it is only by changing one worldly employment for an- other, that the greater proportion of this class observe the hallowed day. There are, in fact, privileged acts which are considered by them- al- lowable, and not to be condemned as contrary to the spirit of the Sabbath. To these they gladly resort; and while visiting their friends, reading newspapers, writing letters, and many other unne- 44 THE CHRISTIAN SABBATH. cessary concerns, conceive that they are entitled to be exempted from all censure. From what au- thority it is deduced that these deeds are allowable, we are at a loss to determine. There are, in some instances, nice shades of discrimination drawn between the Sabbath's law- ful and forbidden occupations, according to the creed of this class of men. Vehicles of all de- scriptions, for instance, seem, as it were, licensed to be in constant requisition for recreation on the Sabbath in some circles, where, nevertheless, the same profanation of its sacred hours in the barge or the yacht, would not be deemed admissible. We are glad that a restriction exists in any case, but why it should be confined to the one more than to the other, remains to be explained. Or, to spend the Sabbath in secular business, is justly be- lieved to be a dereliction of duty, by some worldly men, who do not, however, scruple to devote it to travelling or company, thereby depriving others, as well as themselves, of the benefits arising from its institution. And here we may anticipate the reply that has so often been made to such animadversions : That it is impossible to devote the whole day to reli- gion ; and that, therefore, the commandment must be understood with limitation. True it is, that creatures depraved in heart, and prone to evil, can- not keep this, or any other divine law perfectly ; THE CHRISTIAN SABBATH. 45 and, having done our best, we are still unprofitable servants, and deficient and worthless is our obedi- ence. How are our religious services defiled by distraction of thought, by worldliness of mind, by defectiveness in practice ! Yet, there is a possi- bility of obeying this commandment in such a manner as God will in mercy accept ; and, that the souls which he has formed, will thereby grow in assimilation to himself, and in meetness for that heavenly inheritence which awaits the children of his kingdom. There is such a thing as " not doing our own ways, nor finding our own pleasure, nor speaking our own words on this holy day, but call- ing the Sabbath a delight, the holy of the Lord, and honourable." Thus the believing disciples of Jesus desire and aim to pass these hallowed hours ; and amidst the fairure which is inseparable from our fallen state, thus, by the grace of God, in some measure they do spend the sabbath-day. On it the ordinances of religion are by them observed, not as meritorious acts entitling them to the favour of the Most High, but as appointed means, which, when divinely blessed, enrich the soul with spiritual life. Far from conceiving of the Sabbath as burdensome, they hail its return as a privilege, knowing that it is designed to bring them nearer to their chief good. To seek after God is as natural to an awakened mind as it is for the weary to seek for repose, or 46 THE CHRISTIAN SABBATH. the famished for food. Like these, the Christian feels his necessity. How much to be desired, then, is that day, when he is more especially invited to obtain relief. On it other needful cares may war- rantably be laid aside, and he rejoices to be justifi- ed in dropping earth's solicitudes for a time, and in looking more fixedly on his heavenly hopes, and yielding himself more unreservedly to heavenly employments. Various are the topics which pass under his re- view in public and in private on the Sabbath-day, but one subject runs throughout, and is connected with them all, the incomprehensible greatness of redeeming love ! United with this, he fears not to see the impurity with which his nature is stained, and the deformity of his best, his immortal part, for with the bane he beholds the antidote. United with this, the burden of sorrow is lessened ; and through the darkest shades of his earthly pilgrim- age light shines. United with this, death is robbed of its sting, and the grave of its victory. They are disarmed of power to hurt, and are transformed (thanks be to God) into blessings ! Wondrous love . whence does it originate ? — Not in the creature, for there is nothing in us to excite it. " All together are become filthy : there is none that doeth good, no, not one." But hear, O heavens, and give ear, O earth ; let the sound vibrate from shore to shore, the love of Jehovah to his redeemed people origi- THE CHRISTIAN SABBATH. 47 nates in Himself. " I have loved thee with an everlasting love ; therefore, with loving-kindness have I drawn. thee."* "The mercy of the Lord is from everlasting to everlasting upon them that fear him."t "The Lord loved Israel for ever?% And if this marvellous love be by God bestowed on beings in whom there is nothing lovely, nothing to attract it, who shall hinder, what can change it ? " I am the Lord, I change not ; therefore, ye sons of Jacob are not consumed." Wondrous love ! what are thine effects ? — They are infinite as their source, — where shall we limit them ? On earth, the effects of divine love have been prominently seen in redemption. What but love could have induced the High and the Holy One, that inhabit- eth eternity, to become man, to sojourn with sin- ners, and, by a life spent among wretched guilty worms, to prepare for them a robe of unspotted righteousness ? What but love could have led Him, "for whom are all things, and by whom are all things," to consent to be forsaken of the Eternal, who was one with himself from everlasting, and to endure the unknown agonies of Gethsemane and Calvary for mortals 1 Irresistible is the apos- tle's conclusion, " herein is love!" But, is divine love exhausted here ? — No ; its breadth, and length, and depth, and height, are inexhaust- • Jer. xxxi. 3. t Psal. ciii. 17. % 1 Kings x. 9. 48 THE CHRISTIAN SABBATH. ible ! Redemption, indeed, proves its extent, but stops not its current. It shall flow on uninterrupt- edly and eternally, beautifying and enriching the objects on whom it rests ! How noble is the effect of divine love in th transformation of the human heart from sin t „ Holiness ! This effect is likewise seen on earth ; but, O how conspicuously and glori- ously shall it appear in heaven ! This is a work worthy of the finger of God, and which God him- self alone can produce : and it is certainly, and in- variably, the proof of divine love. Is the soul deadened to the vanities of time, and alive to the infinite importance of things unseen and eternal ; humbled on account of sin, and striving to fulfil the whole will of God ; seeking to obtain salvation from the wratli to come through the blood of the everlasting covenant, and growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ ? no other evidence is necessary to prove, that upon this individual the love of God abides, for here the workmanship of God is visible. All created intelligences are unequal to the task of re- newing a soul dead in trespasses and in sins ; with God only this is possible. And where it is effected, even in the smallest degree, God hath wrought it, and they are the souls whom he loves, that he justi- fies, sanctifies, and glorifies, " according to the riches of his grace." What the effects of the love of God shall ever- THE CHRISTIAN SABBATH. 49 lastingly be to his people, none can tell ; but this we do know, that they must be immeasurably pre- cious. When omnipotence and perfect wisdom unite to produce an effect, that which is thus pro- duced, must be transcendently estimable. In this world when God works, either in nature or in grace, we discern the operation of his hands by the wisdom and the beauty with which his work is fashioned. And is our earth the only theatre where the attributes of the Eternal are displayed ? Rather, is not what we have seen and known of God's wisdom, power, and love, but like the first fruits we have tasted, of what shall eternally be the source of our wonder, joy, and praise ! " Blessed shall they be who are called to the marriage sup- per of the Lamb :" yea, blessed, inexpressibly " blessed, is the nation whose God is the Lord." How unspeakably valuable, then, is divine love ! Oh ! believer, prize it ! God rests in his love ; # rest thou in it likewise. Seek no other portion. Let God be your all, and your " exceeding great reward !" It is to these, and such subjects, that the atten- tion of the Christian is more especially directed on the Sabbath-day. And who will maintain that there is uselessness, that there is austerity, in the command thus to spend it ? Who will say that it is • Zeph. iii. 17. 5 50 THE CHRISTIAN SABBATH. not alike the source of consolation, as of improve- ment, to devote its hours to the acquisition of the knowledge of God and his holy will, to thanksgiving for invaluable privileges, and to preparation for eter- nal blessedness ? There are other duties which properly belong to the Sabbath, such as the religious instruction of our families and dependants ; and the endeavour to alleviate the sufferings of the sick and the sorrowful. But unless the day be dedicated to its peculiar work, it may almost be affirmed, that religion cannot exist in the soul, and that it will wither and die with the disuse of these sacred exercises. How intimate is the connection between a Sab- bath that has been spent in the immediate presence of God, and with an heart more than usually im- pressed by its solemn services, and the days that follow during the week ! If the duties of the Sab- bath be performed in a cold and formal manner, religious feeling does not speedily recover its tone. But if this hallowed day be devoutly observed, piety is strengthened and invigorated, and the effects are experienced by the Christian in aug- menting his faith, in deepening his love, and in cherishing in his heart hope, and jojr, and trust, and all the fruits of the Spirit. What reason is there for gratitude to God that he instituted the Sabbath ! Blessed day ! The very name imports rest ! And the nearer that we THE CHRISTIAN SABBATH. 51 approach to the end of its institution, the greater is the rest and peace its solemn hours afford. They are, when thus employed, more separate from the influence of earth's vanities, than the other portions of our time can be. The soul rises, is elevated above. the sordid taint which so naturally cleaves to us. Heaven seems nearer and more to be de- sired, — the world less ensnaring, and more beneath our regard. The design of the Sabbath is to bring us to God, and when God is present, blessedness naturally follows. In Him the soul can rest, it cannot in aught besides. It feels, that having found the centre of attraction, no other need be sought, for satisfaction dwells there. It looks no higher, for higher it cannot look. What can the soul desire that infinite perfection cannot supply 1 In all other good there lacks something to com- plete the felicity — in the infinitude of the Eternal Jehovah, nothing. Thus the rest of the Sabbath is not only a rest from worldly engagements and recreations, but it is a rest in God : a day devoted to the attainment of a more fixed reliance upon him as the joy and portion of the soul, and to acquiring a more im- plicit trust in all that he has promised, and a more unreserved satisfaction in all that he is, and ever shall be. How false, then, is the allegation, that the Sab- bath is burdensome, — that the Christian would 52 THE CHRISTIAN SABBATH. gladly relax from its rigour if he dare, — that if it were not for the penalty to be incurred, he would spend it as do others. On the contrary, knowing from experience that, when devoutly observed, it is frequently blessed as the means of increasing his graces, and of soothing his sorrows, it is that day, which, by the Christian, is more especially prized ; and his deep regret only arises that the end of its institution is so inadequately answered by him. He would, if he could, spend it as an angel from heaven might be supposed to do, were he on earth ; but in the keeping of this commandment, as in that of all others, defect and defilement pervade, and his hope for the acceptance of services so impure, rests on the righteousness and the atonement of his risen Lord. Being persuaded, however, of the benefit and the blessedness resulting from the observance of the Sabbath, can the believer in Jesus be found guilty of neglecting to improve its hallowed hours for the important purposes for which it was insti- tuted ? Or can there be a risk here too, that the society of the worldly may prove detrimental ? Let the disciples of Christ testify. Alas ! they may — they too often do fail in the entire observation of the Sabbath as a day of spiritual rest ; and associa- tion with worldly men is unhappily an impediment to the fulfilment, and a temptation to the careless performance of the devotional duties then required. THE CHRISTIAN SABBATH. 53 The open profanation of this day by the irreligi- ous and the wicked, lias, it is true, no other effect on the mind of a Christian than that of pity for their folly, and of sorrow for their crime. And there can be no temptation to a child of God to imitate what is so flagrant a violation of the divine command. But, to suppose an instance of fre- quent occurrence. In the family circle there may be many members who know not God, and who merely observe the Sabbath, as at the beginning of this chapter it has been described, by occasional, or even by stated attendance on public worship, with little else to mark it from the rest of the week. Yet, here there may be an individual, who not nominally, but in truth, is the disciple of Jesus, and whose sincere desire it is to fulfil the whole law of God, and to keep holy the Sabbath-day. Is there nothing to cool the fervency of his devotion, no- thing to damp the life with which his religious du- ties might have been performed, from the circum- stance that no sympathetic emotions are found in any one with whom he is more immediately connected, to strengthen what is weak, and to confirm what is heavenly ? If alone and in retirement, this be- liever seeks and finds his God, — if in the house of prayer, his soul rises with Christ, and unseen reali- ties seem present, — how are his feelings deadened, and how does his religion die, when he mixes with those among whom he dwells, whose perceptions 5* 54 THE CHRISTIAN SABBATH. of divine truth are so little congenial, and whose conversation tends to obliterate every impression that had been produced on his mind, either in the closet or in the sanctuary ? When such an effect follows the Christian's in- tercourse with the worldly, energy fails. To will is, indeed, present with him, but how to 'perform is the difficulty. And the happy frame of mind he had enjoyed may be succeeded by an inaptitude to seek the exalted and ennobling pleasures of com- munion with Jehovah, and it is well if in no degree the believer's practice is likewise influenced by the example before him. There is another instance, painful indeed to dwell upon, and yet true, where worldliness in others may be productive of much injury to that spirituality of feeling which the children of God earnestly desire to cultivate. Among those who minister in sacred things, some there are whose hearts are little in unison with their office. In these the fervour of devotion dwells not ; their lips alone offer praise, and the cold, lifeless disserta- tions they deliver, fall upon the ear with paralysing effect. The Christian is not an exception to the general consequence of such an address ; for al- though the truth may be preached, it will ever fail to interest. And even when what is enforced co- incides with the dictates of inspiration, (which cannot always be affirmed,) and when the language THE CHRISTIAN SABBATH. 55 in which the discourse is clothed is glowing and well chosen, still, that which interests not the speaker, can never affect the hearers. In this case, then, the house of prayer itself is that which deadens, and the offices of devotion that which tends to alienate from God ; for worldliness may be there also, and its withering spirit may be infused into services the most sacred. And the heart that had ascended to God in private, may be- come lifeless and unimpressed, through the dull monotony of formal ministrations, that are calcula- ted to freeze the genial warmth of religious feeling. Yet the injunction, " forsake not the assembling of yourselves together, as the manner of some is," remains in force. And to attend upon the ordi- nances of divine appointment, is a proof of obedi- ence, even when the believer cannot hope to profit by them. Therefore, where more spiritual means are unattainable, through the circumstances in which he is placed, this duty will still not be ne- glected, remembering that " the lot is cast into the lap, but the whole disposing thereof is of the Lord." Where intercourse with the worldly is unavoid- able, yet, as it ever will be detrimental, one re- source presents itself, a resource for every time of need, namely, prayer. Believing soul! that which you would remedy is God's work ; from him, therefore, seek relief. To keep the heart alive to 56 THE CHRISTIAN SABBATH. the power of godliness, when necessitated to asso- ciate with those who are insensible to divine things, is not in man. But " God is able to make all grace abound towards you, to keep you from fall- ing, and to succour them that are tempted." Or, believer ! you desire that the worldly who are around you may " yield themselves to God, as those that are alive from the dead," and that they may live to his glory eternally. But the work of forming the soul to show forth His praise is crea- tive ; wherefore, pray. Man can do much. — He can invent and frame that which transports him through the pathless ocean ; and although his bark " be driven of fierce winds, yet it is turned about with a very small helm, whithersoever the governor .isteth, until it is brought unto the desired haven." He can form that which conveys him into ethereal regions, where, leaving his native residence, the earth, beneath him, the clouds become his pavil- ion. He can control fire and water, using them for his benefit, and by means of their power causing them efficiently to promote his advantage. He can bring under subjection animals the most savage, and the animate and inanimate creation, with which the world is stored, are subject to his dominion. These things, and many more, man can do ; but one thing he cannot, and here his power fails ; he has no ability to free the soul from sin, " to deliver from the power of darkness, and THE CHRISTIAN SABBATH. 57 to translate into the dominion of God's dear Son." Wherefore, Christian, if you desire this great work to be accomplished, pray. " He that made that which is without, made that which is within also ;" and to be " created in Christ Jesus unto good works," requires as much the energy of the Almighty as our original formation out of nothing. True " wisdom is from above;" from thence, there- fore, seek it. And let encouragement and comfort be derived from the consideration, that " we are insufficient of ourselves to think any thing as of ourselves, but that our sufficiency is of God." CHAPTER IV. RELIGION OF THE WORLDLY CONTRASTED WITH THE TRUE. World's religion without reference to the Bible — Consists in cold, uninfluen- tial ceremony — Worldly ideas of morality — Selfishness — Perversions of religion — What it really is ; deeply seated in the heart ; eminently conspicu- ous ; and unlimited in its influence — Religion of the worldly confined — The true, universal in its efFect — Searching questions — Why wonders of re- demption wrought. " What is fanatic frenzy, scorned so much And dreaded more than a contagious touch 1 I grant it dang'rous, and approve your fear, That fire is catching if you draw too near ; But sage observers oft mistake the flame, And give true piety that odious name. To tremble, (as the creatures of an hour Ought at the view of an Almighty power,) Before His presence, at whose awful throne All tremble, in all worlds, except your own. To supplicate his mercy, love his ways, To prize them above pleasure, wealth, or praise. Though common sense allow'd a casting voice, And, free from bias, must approve the choice, Convicts a man fanatic in th' extreme, And wild as madness in the world's esteem !" From the observations that have been made in the preceding chapters, it is evident that the sen- timents which prevail in the world are very differ- ent from what the Scriptures inculcate ; and that the perceptions of such as "have tasted of the RELIGION OF THE WORLDLY, &C. 59 heavenly gift, and are made partakers of the Holy Ghost, living under the powers of the world to come," are not at all in unison with those of worldly professors. Nevertheless there are senti- ments and ideas, respecting religion and morality, which the more decent and creditable of the latter class have formed for themselves, and which, with little variation, are very universally adopted by them all. These are entirely without reference to the Bible ; nor can such persons be shaken in their opinions, by any thing in opposition to them, that may be advanced from sacred writ. If a passage from that inspired volume, by which we all profess to be guided, that is complete- ly at variance with their creed, be quoted in their hearing, it makes no impression on their minds. What is right, and what is wrong, is so settled to their satisfaction, that nothing appears to have the smallest weight in altering their notions or actions. Whence this theory of religion and morals is de- duced, it would be difficult to determine ; but it is generally received and understood by those of the worldly among whom propriety of conduct and regularity of life are found. So similar are their ideas on these points, that what they will say or do, in reference to them, may be known with equal cettainty, as if a regular system had been promul- gated. Should any with whom they are conver- sant fail of reaching their standard, they will meet 60 RELIGION OF THE WORLDLY with their disapprobation ; but should they exceed the limits they have drawn, and attain to a higher grade, they are sure of incurring their dislike. To be worse than themselves, they deem repre- hensible ; but to be better is, in their view, unpar- donable. Their religion seems to consist in a sort of reve- rential deportment towards the Deity, manifesting itself in a cold and formal respect for sacred insti- tutions and things. Really to feel interested in what so nearly concerns us, as that happiness or misery for ever are impending, is by them deemed enthusiasm and folly ; but still the round of respect- ful compliment must be paid with undeviating regularity. They will tell you, that far from ne- glecting any religious duty, they think it highly blameworthy to do so ; but if mention is made of spending the Sabbath-day, as the genuine disciples of Jesus do, or of devoting even one hour to prayer, or to the perusal of the Word of Life, should they not avowedly confess that they condemn such prac- tices, a look of disapprobation will at least follow. Often we are told, " that they do not approve of carrying religion too far, — that it is very right to be religious when it is kept within due bounds, — and that those who say most about it are not the most sincere." In short, their sentiments respect- ing this subject of paramount importance, as far as they can be inferred from their words and actions, CONTRASTED WITH THE TRUE. 61 seem to be, that deference ought to be shown to religion in the aggregate ; but in what it consists beyond the mere form, seems totally undefined by them. It is not, as they conceive, the heart raised to God ; it is not the life guided by the precepts the Bible enjoins ; it is not the dependence placed on a crucified Redeemer for salvation, and the con- duct which naturally flows from such a reliance ; it is not communion with God in prayer and praise ; but it is a dull, formal, uninfluential return of care- less ceremony, without the design that it should be productive of any result, excepting the satisfaction that arises from the recollection, that what is bur- densome has been gone through, and that, there- fore, more liberty to enjoy themselves according to their inclinations may now safely be taken. Their ideas respecting morality are equally vague and undefined. They will tell you that it consists in being good members of society, good husbands, good parents, and good masters. But if we inquire more minutely, we shall find, that unless an individual be very much the reverse of these characters, according to their estimate, his morality is perfectly satisfactory. A good mem- ber of society, as they judge, is one who neither over-reaches nor defrauds his neighbour ; but it is not necessary that he should seek the well-being of others, or that he should do aught to promote the happiness, or to increase the rectitude of those 6 \ 62 RELIGION OF THE WORLDLY around him. These things are generally deemed by them superfluous and inexpedient, and savour too much of an interest felt in the cause of religion to be acceptable with the worldly. In the family circle, likewise, all are by them esteemed good who are not notoriously bad ; and many a good husband, father and master, render their households miserable by their arbitrary con- duct, or their unhappy tempers, if not by greater vices, without the slightest imputation being cast upon their moral character or deserts. The truth is, much the larger proportion of men are reckoned by the worldly, good. The slightest outside var- nish is sufficient to procure the world's encomiums, and little claim to virtue indeed must that man possess, to whom the appellation of moral is de- nied. In some persons of this class, selfishness seems to be the basis upon which their morals are built, and they are themselves often little aware how much their practice is influenced by this low affec- tion. They will on no account do what might be to their prejudice in the sight of others, and the good of others interests them according as it will affect themselves. They strive that none of their actions may be considered wrong ; and they rejoice in, and will do their utmost to augment the pros- perity of those ' who are necessary to their own comfort or aggrandizement. To promote their in- CONTRASTED WITH THE TRUE. 63 dividual benefit is their great object, and that their happiness can, in many ways, be effected through the medium of those connected with them, is evi- dent. There are likewise to be found, some in whom selfishness is not so all-absorbing a ground of action, and yet where much that is good in it- self is deteriorated by the influence of this princi- ple. Such persons cannot open their heart or their hands excepting in the narrow bounds of their own family and relationship. Within this limit they are kind, considerate, and liberal, and that, perhaps, without apparent reference to, or even thought of, their own advantage ; beyond it, however, no compassions flow, and no generous emotions beat. It is natural and proper that a preference should be felt and shown for those with whom we are most nearly related, and with whom we more immediately dwell ; but where all besides are excluded from the slightest sympathy or in- terest, self may be detected as that which prompts to actions which, however they may deserve com- mendation, are thus robbed of their intrinsic excel- lence through the motive that instigates them. The charities of life are, with these persons, bound up in a contracted circle, and this circle revolves around self ; and it is strongly to be suspected, if thus confined, that self-love is the influencing prin- ciple whence their good deeds emanate. To aid and kindly treat those who are dear to us, is nearly 64 RELIGION OF THE WORLDLY allied to a selfish gratification ; and if charity ex- tends no farther, it is cramped in its energies, and stinted in its growth. Such is the religion, and such the morality of many who rank among the best worldly characters ! Still greater perversions, however, of these funda- mental principles may very generally be found in other descriptions of worldly men ; each devising for himself some creed upon these important points, to suit his inclination, and as a salvo to his con- science. A few, indeed, of the immoral and pro- fane, unblushingly avow their determination to throw aside religion's trammels, and to yield no obedience to its laws ; " saying, let us break their bands asunder, and cast away their cords from us." But there are more, even of this class, who pretend to maintain a religion, and a morality, foreign in- deed to the true, but which, strange as it may ap- pear, is satisfactory to themselves. Their religion consists in never having renounced the name of Christian, — in occasional attendance on the outward forms of Christianity, — and in the belief that they are entitled to its privileges. Their thoughts are no more encumbered by the subject, than those of the greatest infidel are ; and they would deprecate the idea, that the truths of revela tion should ever be permitted to obtrude themselves on their imaginations. Still they conceive that they are Christians, and nothing but the commis CONTRASTED WITH THE TRUE. 65 sion of very flagrant wickedness can, as they sup- pose, deprive them of the right to be so considered. And here their notions are most conveniently lax and general ; for almost every sin is by them deemed allowable. With the exceptions of mur- der and theft, and those offences which they ac- count dishonourable, scarcely any transgression of the law is not palliated by them. A sense of honour, evincing itself chiefly by a regard to truth, is their principal moral distinction ; further than this they neither pretend to practise, nor desire to imitate, the sublime precepts of the Gospel. Oh that what is thus barren should claim to be regarded as the religion of Christ ! Or that those in whom no better title to the appellation of Christian exists, should ever be permitted to usurp it ! Let us turn from the affecting picture, and with heartfelt gratification, inquire, what the reli- gion that our Divine Master taught ug truly is, and what are the precepts which Christ inculcated ? Often as this cheering theme has been dwelt up- on, and familiar as it ought to be to our thoughts, yet, when viewing the superficial pretence of the worldly, and the deficiencies or crimes of profess- ing Christians, relief is brought to the mind by the recollection, that such perversion of the truth is not Christianity, and that no false religion which the world has ever known, can, in fact, be more completely opposed to the true, than that which 66 RELIGION OF THE WORLDLY these nominal Christians, with daring hardihood, profess and practise. It has been remarked that they take not their ideas from the Bible. This is characteristic of all classes among the worldly. We do not say of all that the Sacred Volume is never in their hands, or that they do not peruse its pages ; but we do say that what they read makes no alteration in their sentiments ; that however much their opinions may differ from what revelation dictates, they remain unchanged. They read the Bible as if their duty consisted in the mere act, and not for instruction how to live ; and having performed the task, no reference is made, in thought or deed, to what has fallen under their review; the debt is paid, and conscience is clear ! Could they be prevailed upon, seriously and prayerfully, to peruse the Word of God, with a sincere desire, and earnest endeavour, to compre- hend its meaning, to learn its lessons, and to im- bibe its spirit, hopes might be entertained, that the light of divine truth would break in upon their darkened minds, and that the dawn of a brighter day was at hand. " Then shall ye know, if ye follow on to know the Lord ; and he shall come unto us as the rain, as the latter and former rain unto the earth." But if " the heart is hid from understanding, and the ear turned away from hear ing the law," the life-giving pages must remain CONTRASTED WITH THE TRUE. 67 " sealed up among God's treasures,"* ready indeed to be dispensed to all, but of no utility to those who despise them. What, then, do the Scriptures teach us respect- ing religion and its fruits ? and what distinguishes the religion of the Bible from that which we have been considering as so generally found among nominal Christians ? One material distinction be- tween true Christianity and the mere profession of it is, that when genuine, it is deeply seated in the heart, and hence influences the life. The religion of the Bible does not skim the surface, but strikes at the root. It is not superficial but fundamental. It imparts its healing virtues to the fountain, that thence streams of health may flow. The heart is the residence of all that is intrin- sically good or bad. " A good man, out of the good treasure of the heart, bringeth forth good things ; and an evil man, out of the evil treasure, bringeth forth evil things. Out of the abundance of the heart the mouth speaketh ; and the end of the commandment, charity, is out of a pure heart." The heart, in fact, constitutes the man, and the hearts of all men are led captive either by God or Satan. While " man looketh on the outward ap- pearance, the Lord looketh on the heart." The heart is the seat of the operations of divine * Deuteronomy zxxii. 34. 68 RELIGION OF THE WORLDLY grace. It is by nature dead to all moral affections, unable to beat with love to God or man. But quickened by the Spirit, it is made alive, and be- comes one in purpose and in interest with the Su- preme ! By the Holy Ghost the stony heart is ta- ken out of the flesh, and a heart of flesh, given ; and thus it becomes deeply affected by its lost es- tate, feels the turpitude of its every thought, and earnestly longs for recovery from a condition so debased. It is penetrated by a sense of the won- derful means that have been employed to effect this desired renovation, even the unexampled sufferings of the Eternal Son ; and won by love thus mar- vellously exhibited, it embraces the salvation of Jesus, not coldly and formally, but with lively emotions of gratitude, unfeignedly, unreservedly. The language of tn*at heart henceforward is, " what shall I render unto the Lord for all his benefits ? I will delight myself in thy statutes, I will not for- get thy word." Nor is it with resolutions and promises alone that a heart touched by divine grace can be satisfied. " I will run the way of thy commandments when thou shalt enlarge my heart," said the Psalmist ; and when " the law of God is in the heart, none of the steps shall slide." And here we are led to notice another distinction between the religion of the Bible and that of the worldly professor, — that the former is eminently conspicuous. CONTRASTED WITH THE TRUE. 69 The religion that the worldly profess has little to mark its existence ; it is scarcely discernible, and never increases in strength or beauty. At the best, it consists in freedom from gross sin, and in the being possessed of some exterior good qualities. But the renewal of the soul from the love of sin to the love of holiness*, is accomplished by divine agency, and, like the other works of God, is cal- culated to attract observation. They are not made to be concealed, but are destined to reflect the glory of their Author. And the path of the just is illu- mined by rays of divine light, through which the operation of the Most High may be traced. " We are his workmanship created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."* The new man " after God is created in righteousness and true holiness."! And it is " the exceeding greatness of his power to them who believe,"^ which is manifested, in their being " conformed to the image of his son f\ When the power of God operates, what shall im- pede the accomplishment of his purpose ? And when the effect is a transformation so wonderful, as that man should bear the image of his Son, can the change pass unnoticed ? Is the difference tri- fling between the image of the earthly, and the image of the Lord from heaven ? Can the one be * Eph. ii. 10. t lb. iv. 24. X lb. i. 19. $ Rom. viii. 29. 70 RELIGION OF THE WORLDLY mistaken for the other ? Or, is not the image of Christ easily to he discerned in those who bear it ? The likeness in some Christians may be more complete ; but all grow in assimilation to their Head in all things. And the properties which shone with such unparalleled lustre in the Saviour when he tabernacled on earth, are in some measure visible in every one of his believing people. And as " a city set on a hill cannot be hid," so the in- fluence of the Spirit of God in the heart must ap- pear, " to the praise of the glory of his grace." " Ye are our epistle," said Paul, "known and read of all men." With • one other distinguishing mark of true religion, when compared with that which is the mere profession of it, we shall conclude our obser- vations on the subject. Where religion is genuine, it is not only fundamental and conspicuous, but it is likewise unlimited in its influence. The religion of the worldly is always confined to some few deeds, generally those to which their inclinations prompt them, or to which they are led by their education or habits. The temperate will place their religion in sobriety ; the frugal in care- fulness ; the prodigal in liberality ; and all, per- haps, in a certain attention to the exterior form of divine worship, in public or in private. But they are uniformly desirous to guard against excess of religion ; " hitherto shalt thou go, and no farther," CONTRASTED WITH THE TRUE. 71 is their language regarding it. They will talk of being properly religious, or of going too great lengths in religion ; and they do not scruple to say that it is dangerous to give up the mind too much to religion. Thus fearful are they that the boun- dary line which they prescribe should be passed, and the affections become interested. The religion which the Bible enjoins, on the contrary, extends to every thought, feeling, temper, and emotion. The whole soul, with all its dispo- sitions, qualities and passions, is by it brought un- der the guidance of the revealed will of God. The work is God's, and his design, where religion is implanted, is to renew his own image in man, not partially and defectively, but completely and for ever. Therefore the transformation is universal, without limits, extending to all the desires and all the actions. Not that there is perfection in any one of them while on earth, but that the end pro- posed, for which the creative energy of the Most High operates, is " to present every man perfect in Christ Jesus, according to his working, which workcth mightily." And even now, being alive from the dead, all the members are instruments of righteousness unto God. The very God of peace sanctifying, not in one or in many parts, but wholly. " And where the Spirit of the Lord is, there is liberty." Liberty in access to a throne of grace ; an enlargement of heart to seek after God ; free- 72 RELIGION OP THE WORLDLY dom from sin that had formerly been delighted in ; and, in the world to come, an entire exemption from all evil. " Jerusalem which is above is free, and the whole limit thereof round about shall be most holy." Thus, the work of God is not confined in its operation, but influences the whole man. There is no grace that is not implanted in the soul of him who is born from above ; and all the graces of the Spirit, when they are implanted, increase in strength and beauty. " He shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree." And the greater the advancement of any Christian in holiness, the more intense are his de- sires after complete assimilation to the divine like- ness. From the heart he exclaims, " O how I love thy law, it is my meditation all the day. I hate vain thoughts, but thy law do I love. I shall be satisfied when I awake with thy likeness." From these few evidences it were easy to deter- mine if religion has gained that ascendancy in our breasts which marks its reality ; or, if the profes- sion of it only is ours. Does it take its rise from the seat of all good and evil, the heart ? Can none of those with whom we are conversant, be igno- rant that it is to be found there from the exhibition of its fruit? And is every desire, affection, and action, in some degree influenced by it? These CONTRASTED WITH THE TRUE. 73 are simple but searching questions ; and however we may hope well respecting our spiritual state, let us not rest satisfied till we can answer them in the affirmative. What God has taught us is not of trivial importance ; and to trifle through life with a concern so weighty, as whether we have reason to expect happiness or misery eternally, is folly not to be credited, were it not so general. The flimsy texture of outside religion with which the worldly satisfy their consciences, can never be the principle which the Son of God became man, and in our nature lived and died, to implant. It was not for an inconsiderable benefit, but to renew the human soul after the image of God, which it had lost, that " the Word was made flesh, and dwelt among us." In the land of the living, where could a price equal to this result be found ? " The • depth saith, It is not in me; and the sea saith, It is not in me. It cannot be gotten for gold, neither shall silver be weighed for the price thereof. The gold and the crystal cannot equal it ; no mention shall be made of coral, or of pearls ; for the price of wisdom is above rubies :" And infinite must be the worth and the magnitude of the gift, when what may almost seem conflict in the ever blessed Trinity, can alone entitle to the reception of it ! The hand of the Father is turned against the Son, and the sword of Divine justice is unsheathed against the man that is God's fellow ! and the 7 74 RELIGION OF THE WORLDLY, &C. Shepherd is smitten,* and what must be the result when wonders like these are accomplished ? Is a benefit of little value gained ? — a slight shade of distinction only produced between the characters of the unrenewed and the redeemed ? — Shall we not rather conclude, that the effects are illimitable, and that the duration of them will be eternal ? Yes ; the people of God, " beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord."t " And being made free from sin, and become servants to God, they have their fruit unto holiness, and the end everlasting life."% This is the noble consummation of the Redeemer's sacrifice. " For this purpose the Son of God was manifested, that he might destroy the works of the devil." And into the new Jerusalem " there shall in no wise enter any thing that defileth, neither whatsoever worketh abomination, or maketh a lie ; but they that are written in the Lamb's book of life." • Zech. xiu. 7. t2 Cor iii. 18. X Rom. vi. 22. CHAPTER V. THE YOUNG SHOWN WHERE TO FIND HAPPINESS. Ignorance of Religion often in the well inclined among the Young— They conceive of it as enthusiam— To think thus not blameless — Youth attrac- tive^ — The Young addressed — Lord Chesterfield's testimony to the vanity of the World— Extract of a Letter to him from Voltaire — That Religion is gloomy, contradicted by fact — Clementine Cuvier; Hannah Sinclair — Striking contrast between the happiness expressed by the Religious, and the lack of it in the Worldly— The Young earnestly pled with. " Deceiv'd ; they, fondly thinking to allay Their appetite with gust, instead of fruit Chew'd bitter ashes." There is a class of worldly characters in whom it is impossible for a Christian not to feel a lively interest — we allude to the well inclined among the young ; but who, from the manner in which they have been educated, from the society among whom their lot has fallen, from prejudice, or some other cause, have not embraced the Gospel as their re- fuge and joy. These individuals most commonly have lived in the families of the worldly, and never having enjoyed the advantage of being instructed in the principles of genuine religion, are often to- tally ignorant of what it really is. They will do many things that are praiseworthy, 76 THE YOUNG SHOWN with the intention to do right, and possibly to please God ; but they know not the foundation upon which all goodness that is universal in its influence, and unlimited in its sway, must be built, — a reliance for pardon and acceptance on the merits of a cruci- fied Saviour, and a dependence on the operation of the Holy Spirit, which is freely given, for the Re- deemer's sake, to all who ask for it. Such ideas, they have been taught to believe, savour of enthusiasm. They conceive of them as wild, chimerical opinions, adopted only by fanatics. Perhaps they are told that they were requisite in the time of the Apostles, and at the first pro- mulgation of Christianity, but that now they are completely exploded by sober, thinking people, as superfluous or dangerous. The godly, (as they are often termed,) they hear spoken of as well meaning, but injudicious persons, elevated in their conduct a little above what common sense dictates, and whose heated imaginations lead them to en- tertain speculative theories, that are of no moment, and lead to no practical result. To think thus of the peculiar tenets and invalua- ble discoveries of our religion, is undoubtedly not blameless. And even those who know no better, can never be acquitted on the score of ignorance, where such a blaze of Gospel light exists as that with which our land is favoured. None need be ignorant who can read the Word of God, and have WHERE TO FIND HAPPINESS. 77 access to its contents. There, the great truths of religion are plainly revealed, and it is our own fault if we do not receive them. And yet, the cir- cumstances in which some are placed, are much less favourable for their being instructed in what is necessary for their salvation and their peace, than those of other men ; and where the design appears to be to act up to the line of duty, in so far as it is known, it is matter of deep regret that any, so in- clined, should be led to depart from it. There is something interesting and attractive in the ingenuous frankness of youth ; and when amiable and estimable qualities also appear in the young, the interest is enhanced, and, " Oh ! that they were the Lord's !" is the fervent desire of the believer in Jesus. But how affecting is it to see these young persons in the families of the worldly, and to know, that those in whom they naturally confide, who are the guardians of their early years, are the most ready to warn them against the way of life, and to lead them in the path that separates from God. We speak not of the pernicious exam- ple of the openly wicked, which, it is too evident, must be prejudicial to youth ; but we allude to the conduct of worldly-minded parents, whose desire it is to warn their offspring against extremes in re- ligion, (of all evils what they most dread,) and to initiate them in scenes of vanity and folly, which ensnare and contaminate. 7* 78 THE YOUNG SHOWN It is possible these pages may be perused by some young persons whose situations are similar to what has been stated, but who have not vet be- come the slaves of the world. Oh ! that we could induce them to reflect, ere they enlist themselves among its votaries, who are solely intent on human applause ; desirous of decoration and splendour ; caring for nothing but their temporal interest ; and making self-indulgence, ease, and pleasure, their chief concern. Were there no hereafter, the attempt might war- rantably be made, to derive satisfaction from what, notwithstanding, never afforded it. Still, were it our all, it were reasonable to strive to attain some- thing, even where others had failed. But to cast aside the certainty of blessedness for that which, on trial, has ever proved fallacious, is surely mad- ness. We are not aware that a single instance is on record of the worldly having acknowledged that they had found what they sought, — happiness. But many times has " vanity of vanities, all is vanity," been, at the last hour, the exclamation of men of the world ; and having seen, and known, the most this earth can give, they have confessed that its joys are illusive, and its possessions unsatisfying. The testimony of one individual to the vanity of the world, after having enjoyed its favours in the highest degree, and to whom it was every thing, is so valuable, that, although well known, we make WHERE TO FIND HAPPINESS. 79 no apology for transcribing it. So devoted was he to his idol, that outside varnish, good breeding, and good manners, constituted his model of perfection ! And he enforced to his own son, that the principal objects to which he wished him to devote his at- tention, were his appearance, his elocution, and his style ; to promote which worldly advantages, he cared not to what vices this near relative was de- graded ! To gloss over this part of his history, his memorialist charitably wishes that he had lived to publish his letters to his son himself, which would have given him the opportunity of expunging some obnoxious passages. But he who so unreservedly recommended the world, with its follies, its prin- ciples, and practices ; in his latter days, to that son, thus avows that it had failed him ; — " I have seen," said Lord Chesterfield, " the silly rounds of business and pleasure, and have done with them all. I have enjoyed all the pleasures of the world, and, consequently, know their futility, and I do not regret their loss. I appraise them at their real value, which is, in truth, very low; whereas those who have not experienced, always over-rate them. They only see their gay outside, and are dazzled with their glare ; but I have been behind the scenes. I have seen all the coarse pulleys and dirty ropes which exhibit and move the gaudy machines ; and I have seen and smelt the tallow candles which illuminate the whole decora- 80 THE YOUNG SHOWN tion, to the astonishment and admiration of an ig- norant audience. When I reflect back upon what I have seen, what I have heard, and what I have done, I can hardly persuade myself that all that frivolous hurry, and bustle, and pleasure of the world, had any reality ; but I look upon all that has past as one of those romantic dreams which opium commonly occasions ; and I by no means desire to repeat the nauseous dose, for the sake of the fugitive dream. Shall I tell you that I bear this melancholy situation with that meritorious con- stancy and resignation which most people boast of? No ; for I really cannot help it. I bear it because I must bear it, whether I will or no. I think of nothing but killing time the best way I can, now that he has become mine enemy. It is my reso- lution to sleep in the carriage the remainder of the journey." Poor worldling ! is this all that you have gained, even in time ? But it may, moreover, be useful to know, that this noble personage was deemed peculiarly fortu- nate among the worldly. We therefore quote a passage from a letter addressed to Lord Chesterfield, by a still more celebrated worldling and infidel, Voltaire, and which likewise proves that he also thought but meanly of all the world can give. " Tully," says he, " wrote a fine treatise on Old Age, but he did not realize his assertions, and his latter years were far from being happy. You have WHERE TO FIND HAPPINESS. 81 lived longer and more happily than he did. Your lot has been, and is still, one of the most desirable in that great lottery where the prizes are so few, and where the great prize of constant happiness has never yet been drawn by any one. Your phil- osophy has never been discomposed by those phan- toms which have sometimes overset pretty good heads, nor have you ever been, in any respect, a pretender, or the dupe of pretenders, which, in my estimation, is an uncommon degree of merit, and contributes to that shadow of felicity which may be enjoyed in this short life." Here we have the testimony of one who likewise enjoyed the world's highest favours and distinctions, that its felicity is but a shadow, — that its prizes are few, and the greatest prize unattainable, — and that the man who could write a fine treatise on Old Age, was, nevertheless, (being devoid of the con- solations of religion,) not happy in his latter years. And we have this shadow of felicity attributed to him who himself tells us, he did not possess it. In similar language, he who is told that his lot is so favoured, compares worldly pleasure to a dream^ which has no existence but in fancy. Yet, if it were real, it is not enviable ; for it is not durable. It withers as certainly as the opening leaf is nipped by the frost of winter. Its tendency is to decay. Place a man on the highest pinnacle of worldly prosperity, and there let him remain while in the 82 THE YOUNG SHOWN body ; he may feel enjoyment, but it ceases neces sarily, and of itself. To suppose an impossible case, as we are constituted, that some one were continued on earth, with youth, health, and all the gifts of time, for a thousand years, satiety and dis- gust would arise from the repetition of pleasure so unsubstantial as those the world affords. In the possession of such, an immortal spirit cannot solace itself. They neither ennoble nor elevate. They are trifling, they are degrading, they are vain !* And is it for these that the worldly so anxiously seek; for which they, with so much eagerness, toil ; and for which they lose heaven ? Are these a fair exchange for everlasting life ? " my soul, come not thou into their secret ; unto their assem- bly, mine honour, be not thou united." But possibly the young may imagine, or may be told, that religion is gloomy, and that the only satisfaction that can be derived from it, is in the hope to which it gives rise in the view of another * An anecdote occurs to the writer, which was related to her by her lamented father, Sir John Sinclair. He was invited by a late eminent statesman, Lord Melville, then high in office, to spend New Year's Day with him at Wimbledon Common. He arrived there the day before, and in the morning repaired to the chamber of his host, to wish him a happy new year. " It had need be happier than the last," replied Lord M., " for I cannot recollect a single happy day in it." And this was the man who was the envy of many, being considered at the height of worldly prosperity ! WHERE TO FIND HAPPINESS. 83 state of existence. Ah ! think not so. How many testimonies might be adduced, to give the lie to a representation so false ! How many, among the gay and the prosperous, have confessed, when changed by grace, that they knew not joy until they tasted it pure and unmingled from its fountain, — godliness. Perhaps we may be permitted, in proof of this assertion, to quote the language of a young and beautiful woman, living among the most distin- guished inhabitants, and in the gayest circles of the French capital. Here, every thing to allure was present, and the world, in all its splendour, held out its most attractive fascinations. She was the daughter of Baron Cuvier, and the name of her eminent sire ensured her the notice and regard of the world. But Clementine had sought and found u the pearl of great price," and had learned to despise the glitter of earth's parade. " I want to tell you," she writes, " how happy I am. My heart has at length felt, what my mind has long understood; the sacrifice of Christ answers to all my wishes, and meets all the wants of my soul ; and since I have been enabled to embrace, with ardour, all its provisions, my heart enjoys a sweet and incompa- rable tranquillity. Formerly, I vaguely assured myself that a merciful God would pardon me ; but I now feel that I have obtained that pardon, — thai 84 THE YOUNG SHOWN i I obtain it every moment, — and I experience inex- pressible delight in seeking it at the foot of the cross. My heart is full, and it is now that I un- derstand the angelic song, l Glory to God in the highest, and on earth peace, good will towards men.'" In another letter she writes, "I experience a pleasure in reading the Bible, which I have never felt before ; it attracts and fixes me to an incon- ceivable degree ; and I seek sincerely there, and only there, the truth. When I compare the calm peace which the smallest and most imperceptible grain of faith gives to the soul, with all that the world alone can give of joy, or happiness, or glory, I feel that the least in the kingdom of heaven is a hundred times more blessed than the greatest and most elevated of the men of the world." And again she says, " the certainty, that without divine grace I can do nothing, but that that grace is always with me, that it surrounds me, preserves me, supports me, — this sweet assurance fills my heart ; and thus I feel most profoundly, that faith alone can satisfy the void which I sometimes used to feel in my soul. The profound conviction, that there is an infinite and merciful Being, who orders all things, — that not a hair of the head falls with- out his permission, — and that he will control every circumstance for my real welfare, gives me an WHERE TO FIND HAPPINESS. 85 habitual peace and tranquillity which nothing else could inspire."* And is there ground for suspicion here that gloom possessed the mind ? Is there reason to apprehend that religion was, to this young person, the source of melancholy, and that she only re- sorted to it as a subterfuge, earth's gifts having failed her ? No ; it is distinctly stated in these valuable extracts, that it " answers to all her wish- es, and meets all the ivants of her soul ;" that " incomparable tranquillity, habitual peace, and inexpressible delight" were experienced in con- sequence of a reception of gospel truth ; that faith can alone satisfy the void that is felt in the soul of man ; and that nothing else can inspire the habitual peace which true religion imparts. Yet language like this is not peculiar ; it is common to all who have learned to place their confidence in a crucified Redeemer. Among gen- uine believers we never hear the voice of despon- dency or of complaint, unless when faith fails, and they are unable to realize their interest in the blessings of salvation. Give them the possession, and the anticipation of these, and they ask no higher joy ; entire satisfaction is the result. " The * A Memoir of Clementine Cuvier appeared in the Evangeli- cal Magazine, in 1828. The writer is indebted for these ex- tracts from her letters, to an interesting little work entitled, "The Flower Faded." By John Angell James. 8 86 THE YOUNG SHOWN statutes of the Lord rejoice the heart, and his people rejoice in his Word, as those that find great spoil." If we are favoured by familiar intercourse with the pious, or if we read the accounts of them, transmitted to us by those who are so, we cannot fail, also, to be struck with the conviction, that re- markable support and consolation, along with their trials, are afforded them, and that tranquillity and confidence, in days of adversity, and at the hour of death, is the fruit of reliance on the Saviour. The authoress hopes she may be forgiven for mentioning the experience of a much loved sister, whose resignation and peace on a death-bed were eminently conspicuous. This endeared relative was, earlier than many of her contemporaries, called to her everlasting rest ; but not before she had left, for the benefit of others, a short but luminous compendium of her faith, or before she had proved its sincerity, by her separation in heart from the world, and by the excellence of her temper, and her practice. That religion was not in her productive of gloom, may be gathered from some observations which have been noticed in her memoir, and which are still fresh in the memory of the writer, to whom they were made. " I have never," said she, " been so happy as last night. I was not able to sleep, and began to meditate on the employment WHERE TO FIND HAPPINESS. 87 of saints and angels around the throne. I rumina- ted until I thought I saw the multitude of the re- deemed, which no man can number. I fancied I heard their angelic voices, singing the song of Moses and the Lamb. Methought I joined with them, and at last I concluded, by praying that I might be soon, if not immediately, removed, to unite my note of praise with theirs." u Such ex- pressions," adds her memorialist, " illustrate the character of those highly-favoured moments, in which God is sometimes pleased to animate his faithful people, by a peculiar blessing upon their meditations, concerning the heavenly state. ' He thus giveth songs in the night.' " When days and months of languishing were af- terwards appointed her, confidence in God, and undisturbed serenity in the prospect of a future state, continued to be experienced by her. It is stated, that " at this period she said to a friend, ' I never spend one dull hour, 1 although she was very often necessarily left alone, being unable to bear the fatigue of society for any length of time toge- ther. A younger sister one dfiy lamented that her sufferings were so great, she replied, ' I would cheerfully suffer it all over again, that you might enjoy the same consolation from religion, in the same circumstances.' Her uncommon patience struck every one who saw her. She never com- plained ; and when it was noticed to her, said, ' it 88 THE YOUNG SHOWN would be a wonder if I were not patient, when I have so many mercies to be thankful for.' ' Her thoughts and occupations,' writes a near relative, 1 were in sickness, as they had ever been in health, such as became one, so deeply impressed as she had the happiness to be, with the unspeakable comfort, as well as importance, which belongs to the truth as it is in Jesus.' " And again, it is add- ed, " Never was a death-bed more tranquil and calm. Not a doubt nor a fear disturbed her. Not a complaint or a murmur once escaped her lips ; all was peace, peace."* In reference to what he had beheld of her bodily sufferings and peaceful state, and to the value of the Bible in promoting a confidence so enviable, a relative to whom she was tenderly attached thus bore testimony : — " If called upon to tend the sick- bed, and to witness the protracted sufferings of one unto whom the heart is closely knit, by the double ties of reverence and love ; have we not found, that, whilst the taper of life is imperceptibly hast- ening to extinction, the pure lamp of faith still burns internally, with unquenchable and undiminished, nay, even with increasing brightness ? Have we not perceived, that when all human help is vain, — when the memory of the past is fading away, — * Memoir of Hannah Sinclair, prefixed to her Letter on the Principles of the Christian Faith. By the Rev. Leigh Rich- mond. WHERE TO FIND HAPPINESS. 89 when the occurrences of the present cease to inter- est, and all personal concern in the future events of this world is about to be cut off for ever, the mercies of our God, and the promises of our Redeemer, arc the theme on which the dying sufferer still loves to expatiate and to reflect ? When the elo- quence of the orator, the liveliness of the wit, and the sublimity of the philosopher, can no longer fas- cinate or instruct, the Scriptures are still listened to with avidity and delight. When a transient slumber has recruited for a time the fast decaying strength of the body, how eagerly does the mind again seek to refresh itself at this pure and inex- haustible source of spiritual peace and serenity ! It is then that the perusal of the Bible disarms death of all its terrors, — it reminds the expiring Christian, that in humble reliance on the Saviour's sufferings and intercession, he is hastening to an inheritance of eternal happiness, far greater than it has entered the heart of man to conceive."* And again, we ask, is gloom manifest here ? Were dissatisfaction, and discontent, the result of a life spent in the service of God ? And was sor- row, or comfort, the most apparent at its close ? The reply to such inquiries is evident. But if we peruse the writings, or listen to the melancholy * Speech of Sir George Sinclair, Bart, to the Bible Society at Kingston, in 1818. 8* 90 THE YOUNG SHOWN lamentations of those who have spent their livet m the pursuit of worldly gratifications, we shall soon be convinced where chagrin shows itself, and where gloom really exists. The contrast is striking ! Let not the subject be carelessly and hastily considered ; let it be deeply pondered, and viewed with the seriousness it demands. If the pleasures of the world afford not satisfaction even in time, where is the inducement to make them our portion, for time is the limit of their durance ; they pretend not to exist beyond it. They come with a flattering show, and dazzling appearance of earthly happi- ness, to entrap the unwary ; but, when grasped, they are discovered to be phantoms instead of realities ; and even if they should be enjoyed for a moment, they vanish when we most need their aid, — in the season of affliction, of poverty, of sick- ness, of old age, and at the hour of death ! But we began this chapter by addressing those interesting characters among the young, whose sin- cere desire it is to live as they ought, but who, from untoward circumstances, have not been ac- customed to view genuine religion in its just light. With them we would importunately plead. Oh ! halt, inquire, pray. Is it rational to suppose that God claims no more of your time, of your thoughts, and of your affections, than the worldly are dis- posed to allow ? Can religion be comprised in a few cold, heartless, ceremonies ? Can the world's WHERE TO FIND HAPPINESS. 91 pleasures ensure lasting happiness ? And if not, how is joy here, and joy hereafter, to be attained ? In these questions, your conduct during life is involved. Oh, then, solve them without delay. If the will of God is revealed in the Scriptures, there, with Clementine, seek the truth. Seek it unvveariedly, seek it prayerfully. Light, it is prp- mised, shall be given when thus sought, to walk in the path ; straight, indeed, may be the entrance, and narrow the way, but still the hallowed path that leads to unending felicity. And yet, with all the flood of divine light that is around us, it is possible that some young person may be disposed to reply, " I do not understand your meaning. I do not know to what line of con- duct you are so solicitous that I should conform. I am willing to be instructed, but, with the Ethio- pian, when asked, ' Understandest thou what thou readest V I am ready to say, how can I, except some one should guide me ?" That an individual, having little access to in- struction in the all-important subject of religion may, possibly, with anxiety, seek it from our feeble efforts, is an overwhelming consideration, calculated to awaken the tenderest interest. Oh ! that direction were given to our thoughts and our pen ; that we could be instrumental in pointing out to a single inquiring fellow-creature the way of life ; that our attempts to enlighten, if 92 THE YOUNG SHOWN, &C. it were but one individual, who seeks after truth, may, by the blessing of God, be crowned with suc- cess. Greatly would such a result gladden, and rich indeed would be our recompense. Depend- ing, therefore, upon, and earnestly praying for, the influences of divine grace, that we may write what is. in accordance with the mind of the Spirit, we proceed to state what is, in our apprehension, the method revealed to us in sacred writ, by which men seek and find peace with God, peace of con- science, peace in life, and peace in death, with " an entrance ministered abundantly into the ever lasting kingdom of our Lord and Saviour Jesus Christ." CHAPTER VI. THE WAY OF SALVATION. What is essential to salvation clearly revealed— Difficulties where there need be none — A sense of helplessness nc tri—nij — A sense of sin very encour- aging — Receiving Christ— Salvation finished— For whom ? those who desire it in whole — Believer discouraged by defect in sanctification — Ad- dress to the careless — Delay dangerous — Warfare commences with spiritual life. •' Inscribed above the portal, from afar Conspicuous as the brightness of a star, Legible only by the light they give, Stand the soul-quickening words, Believe and Live." To point out the way of salvation generally, taking the Bible for our guide, is comparatively easy. All that is necessary for men to know, in order to their escaping eternal condemnation and inheriting everlasting life, is, thanks be to God, plainly revealed. Many difficulties may arise when perusing the Sacred Oracles, in the compre- hension of mysteries, in the construction of pas- sages, as to the chronology of dates, or, in some instances, in the meaning of words, but there is no difficulty in ascertaining the method by which God has reconciled sinners to himself, and by which guilty men are made " partakers of the divine na- ture, having escaped the corruption that is in the 94 THE WAY OF SALVATION. world through lust." In these interesting disco- veries of his counsel, and of his working, there is nothing obscure or enigmatical in holy writ, — all is level to any capacity, — and clearness and sim- plicity, when treating of such topics, are charac- teristic of what is written by the inspired penmen. And yet, it is often found, that what is apparent- ly so plain, and so intelligible to every one who will give his attention to the subject, is through the blindness of our understandings, and the perversity of our wills, not easily reduced to practice. And difficulties seem to arise in our individually engag- ing in the service of the Eternal, where, in fact, excepting in ourselves, none exist. And, although a highway is opened, the way of holiness, yet, in their personal experience, too many act and feel as if its entrance were still closed against them. They are disposed to say, " We cannot serve the Lord, — we know not how the attempt is to be made, or where the deficiency lies, but darkness obscures the heavenly path, and we are unable to walk in it." And many go on from year to year, with languid desires, and faint resolutions of amend- ment, purposing that they will do something, and scarcely knowing what they mean to do ; sensible that they are not Christians in the Bible accepta- tion of the term, and determining that they will become so at a future period, and yet remaining unaltered in their character, and unregenerated in THE WAY OF SALVATION. 95 their life. And it is well, if thus procrastinating, they do not " resolve and re-resolve, and then die the same." Should any one, into whose hands these pages may fall, be conscious of an inability to submit himself to God, — should he experience that effort is vain, — that any attempt he. has hitherto made has proved fruitless, — it may be encouraging to him to learn, that he has already gained a neces- sary step in the way to heaven, — a step so essen- tial, that no progress can be made in the divine life without it ; we allude to the knowledge that he is helpless. It is true, child of Adam, that unrenew- ed by grace, "you are yet without strength — you cannot serve the Lord." Paralysed in every mem- ber, enervated in every limb, you lie prostrate without the power to rise ; and the dead and the unborn have not less capacity to glorify God on earth than you have. Shrink not from the thorough conviction of the humiliating fact. Let it be deeply impressed on the inmost recesses of the soul. Nor can you be too much abased from a sense of impotence and disqualification for all that is spiritually good. In this condition, we shall suppose the individual whom we address finds him- self, without power, without knowledge, without capacity, without spiritual life, and sensible that he is deficient in all. If this, my reader, is your state, earnestly we 96 THE WAY OF SALVATION. entreat you to proceed in your inquiries, and to ascertain, as in the sight of the Omniscient, if to helplessness, in your case, is not added guilt. Are there not many instances in which you have offend- ed, and do offend, God ? Do you keep 'perfectly His law, which is holy, just, and good ? To what do your desires ana! affections tend 1 To God or the world ; to sin or holiness ; to what is earthly or what is heavenly ? There is an opposition in each of these, that makes it impossible we can love what is so diametrically contrary ; one of each only possesses our hearts, which possesses yours ? Do you delight in intercourse with God, in prayer and praise ? Is it your chief ambition to do His will ? Is it nothing to you should men condemn, if God justifies ? Do you thirst for worldly grati- fications, or for those purer joys which are at God's right hand for evermore ? Or can you break the commandments of God without remorse ? — virtual- ly saying, " I will not have the Lord to reign over me." If, when entering on these, or similar in- quiries, defect be apparent ; if you are sensible, in the words of inspiration, which cannot delude, " that in you dwelleth no good thing ; that the whole head is sick, and the whole heart faint ; that from the sole of the foot even unto the head, there is no soundness ; that by nature you are a child of wrath, even as others ;" — if this be your heart-felt experience, then the very ground-work of Chris- THE WAY OF SALVATION. 97 tianity is found in you ; and warranted by the Word of God, we would say, for you there is hope. The entrance to the road to heaven is se- cured ; and if the threshold be merely crossed, the path lies open. Oh! turn not back; move on- wards, " ye are not far from the kingdom of God." " Before you is set life and death, blessing and cursing, choose ye, this day, whom ye will serve." It is the Spirit of God convinces of sin ;* and where an abiding perception that we are dead in trespasses and sins is implanted by his divine agency, in the encouraging language that was ad- dressed to the Church of old, we would say, " Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee." The next advance in the way to eternal blessed- ness, for which, if in these circumstances, you are prepared, is the most essential, and the most de- cisive, as to the prospect of reaching the promised rest, that can be taken. It invariably obtains all necessary aid for the helpless, provides a healing balm for soul-sickness, and ensures a free pardon for the most guilty ! — We mean, the acceptance of Christ as our Saviour. The inestimable blessings of His salvation are offered to us, — not forced upon us. They are freely given, but they must be received ; they are ' *John, xvi. 8. 9 98 THE WAY OF SALVATION. held out, but they must be taken. There is but one method of communication with Him " that liveth, and was dead, and is alive for evermore," by which we can make known our willingness to par ticipate in the benefits of His sacrince,-and that is prayer. By prayer we hold converse with (*od, and the helpless and the guilty may, with assur ance of success, implore strength and forgiveness from Him who is mighty to save. "When he saw that there was no man, and wondered that there was no intercessor, his arm brought salvation." That powerful arm, on which creation leans, bore the mighty load, beneath the weight of which men and angels would have sunk. And well-nigh had He fainted under it, when strong crying, and tears, and bloody sweat, were wrung from him, ere he could say, " It is finished." Hear, and exult, in- habitant of the world ! He whose justice demanded satisfaction for sins that cannot be numbered, it is He that pronounced the work of redemption " fin- ished " It is not half accomplished, it is not un- certainly accomplished, it is altogether finished At creation " God saw every thing that he had made, and behold, it was very good." And like the other works of God, this work is also perfect ; and He who reigns supreme uttered, " It is finish- ed." And what potent arm shall in an individual case hinder the triumphant Redeemer from confer- ring the redemption which he h^h finished ! ' Ye THE WAV OF SALVATION. 99 are God's building," said an apostle. And which of us, intending to build a tower, sitteth not down first and counted, the eost, whether he have suffi- cient to finish it? And shall IB Man tins Emanuel, "begin to build, and not be able to finish'" Or shall he, meeting the strong man armed, with thousands of his lieges, send an em- bassage of peace, because he is unequal for the strife' No, surely. He counted the cost, and great as the cost was, the price was fully and wil- lingly paid. "Jesus knowing all things that should come upon him, went forth, and said unto them, Whom seek ye T " I have a baptism to be baptized with, and how am I straitened til it be accomplished ?" " The cup which my Father hath