isation, and Christianity elevating civilisation and sanctifying commerce- had the Royal Saint witnessed this combination of mercies in one single country, what had his feelings been?

He who so passionately exclaimed, "Oh, how amiable are thy dwellings, thou Lord of Hosts! my soul hath a desire and longing to enter into the courts of the Lord blessed are they

-

courts is better than a thousand

one thing have I desired of the Lord, that I may dwell in the house of the Lord all the days of my life, to behold the fair beauty of the Lord, and to visit his temple" - this conqueror of the heathen, this denouncer of false gods, this chosen monarch of the chosen people, this fervent lover of the devotions of the Sanctuary, this hallowed poet of Sion, this noble contributor to our public worship, this man after God's own heart, was not permitted to build one single church we, in England alone, possess ten thousand.

But some may say, the apostles had supernatural supports, which are withheld from us. Their supports were doubtless proportioned to the fervency of their faith, and to the extraordinary emergencies on which they were called out to act. But as we had occasion to remark in a former chapter, these assistances seem to be reserved for occasions to which we are not called; and to be dispensed to them for others rather than for themselves. We do not find that

they who could cure diseases were exempt from suffering them; that they who could raise others from the dead escaped a violent death themselves. We do not find that the aids afforded them were given to extinguish their natural feelings, to lighten their burdens, to reue them from the vicissitudes of a painful life, from poverty or sorrow, from calumny or disgrace. Though Saint Paul converted the Philippian gaoler, he had nevertheless been his prisoner; though he had been the instrument of making "saints even in Cæsar's household," he was not delivered from perishing by Cæsar's sword.

It does not appear that in their ordinary transactions they had the assistance of more than the ordinary operations of the Spirit. These, blessed be Almighty Goodness! are not limited to prophets or apostles, but promised to all sincere believers to the end of the world; communicated in a measure proportioned to their faith, and accommodated to their exigencies. The treasures of grace, unlike all other treasures, are not to be exhausted by using; but like the multiplication of the loaves, more is left to be gathered up after the gift is used than was imparted in the first instance.

383

CONCLUSION.

CHAP. XXII.

CURSORY ENQUIRY INTO SOME OF THE CAUSES WHICH IMPEDE GENERAL IMPROVEMENT.

Ir we, in this favoured country, and at this favoured period, are not as internally happy as we are outwardly prosperous; if we do not reach that elevation in piety, if we do not exhibit that consistency of character, which, from the advantages of our position might be expected; if innumerable providential distinctions are conferred without being proportionally improved; if we are rejoicing for public blessings without so profiting by them, as to make advancement in private virtue and personal religion;

- should we not diligently enquire in what particulars our deficiencies chiefly consist, what are the obstructions which especially impede our progress? And will a short digression, with a view to this enquiry, be considered as too wide a departure from the general subject?

That middle course which the lukewarm Christian takes, he takes partly because it seems to carry with it many present advantages which the geniune Christian loses. This measured conduct obtains for him that general

popularity, the desire of which is his main spring of action. He secures the friendship of worldly men because he can accommodate his taste to their conversation, and bend his views to their practices. As he is not profligate, the pious, who are naturally candid, judge him favourably, and entertain hopes of his becoming all they wish; so that he unites the credit of their good opinion with the pleasure derived from the society of the others. A neutral character thus converts every thing to his own profit, avoids the suspicion attached to saints, and the disgrace inseparable from sinners. To disoblige the world is, upon his principles, a price almost too high for the purchase of heaven itself. Is it not doubtful whether he who accounts it so easy a matter to be a Christian is a Christian in reality? To such an one, indeed, it is as easy as it is pleasant, to reckon upon heaven; but can any, without faith and without patience, be followers of them who, "through faith and patience, inherit the promises?"

The truth is, mere men of the world do not conceive a very formidable opinion of the real evil of sin; they think slightly of it, because it is so common; they even think almost favourably, at least they think charitably of it, when they see that even good men are not altogether exempt from it. From carelessness, or an erroneous kindness, they entertain a tender opinion of what they perceive to be a constant attendant

on human nature; they plead in its vindication the mercy of God, the weakness of man, the power of temptation, the strength of the passions; and are apt to construe a strict judgment on the thing into an uncharitable harshness on the man. For this forbearance they expect to be paid in kind, to be paid with interest; for their very charity is usurious. The least religious, however, often resent keenly those crimes which offend against society; of sins which affect their own interest they are the most forward to seek legal redress. But they do not feel that some of the worst corruptions are of a spiritual nature; and to those which only offend God, they never show themselves tenderly alive.

But if they were brought to entertain just notions of the glorious majesty of God, they would soon learn to see how sin dishonours it; nor could an adequate view of his unspeakable holiness fail of leading them to a thorough hatred of every thing which is in direct opposition to it. If, however, their own impure vision prevents them from perceiving how deeply sin must offend the infinite purity of God, they might at least be awfully convinced of its malignant nature, by contemplating the wide and lasting ravages it has made among the human That can be no inconsiderable evil which has been perpetuating itself, and entailing misery on its perpetrators for nearly six thousand

race.