weak and sinful nature is capable, yet still to | der present consideration, would choose the aim at imitating those perfections, is a desire creed, from a notion that its mere adoption natural to the renewed heart: and it may would go near to exonerate them from perbe considered as a symptom that no such renovation has taken place, when no such desire is felt.

sonal obedience. The others intend to earn heaven by their defective works: these, overlooking the necessity of holiness, flatter How could we attempt to trace the per- themselves, when they think at all, with the fections of the divine nature, if he had not cheap salvation of a mental assent. We all stamped on our mind some idea of those per- desire to be finally saved. There is but one fections? We may bring these notions prac- opinion about the end; we only differ about tically home to our own bosoms, possessing, the means. Many fly to the merits of the as re do, not only natural ideas of the divine Redeemer to obtain happiness for themselves rectitude, but having these notions highly hereafter, who do not desire his spirit to govrectified, and confirmed by the Scripture ern their lives now, though he has so repeatrepresentation of God; if, instead of adopt- edly declared, that he will not save us withing abstract reason for a rule of judging, out renovating us. To suppose that we shall which is often too unsubstantial for our grasp, possess hereafter what we do not desire here, we set ourselves to consider what such a that we shall complete then, what we do not perfect Being is likely to approve, or con- think of beginning now, is among the incondemn, in human conduct, and then, com-sistencies of many who pass muster under the paring not only our deductions, but our prac-generic title of Christians.

tice, with the Gospel, adopt or reject what The contest between heaven and earth that approves or condemns.

CHAP. XX.

seems to be reduced to one point, which shall possess the heart of man. The bent of our affections decides on the object of our pursuit. When they are rightly turned by his powerful hand, God has the predominance.

On the inconsistency of Christians with It is the grand design of his word, of his spirit.

Christianity.

WE have, in three former chapters, ventured to address a class of Christians whose lives are decorous, and whose manners are amiable; but who, from the want of having imbibed the vital spirit of Christianity, and having, therefore, formed their principles on imperfect models, seem to have fallen short of that excellence of which their characters are susceptible.

of all his dispensations, whether providential or spiritual, to restore us to himself, to recover the heart which sin has estranged from him. Where these instruments fail, the original bias governs, and the world has the entire possession.

Prospective prudence is esteemed a mark of wisdom by the world, and he who professed the wisdom which is from above, observes, that the prudent man foreseeth.' Here the Bible and the world appear at first sight to be We presume now to address a very differ- in strict accordance; but they differ mateent class; persons acknowledging, indeed, rially, both as to the distance and the object the great truths of Christianity, but living of their forecast. How prudent do we reckeither in the neglect of the principles they on that man who denies himself present exprofess, or in practical opposition to the theo- penses, and waves present enjoyments, that ry they maintain; yielding to the tyranny of he may more effectually secure to himself passion or of pleasure, governed by the ap- future fortune! We observe that his dispetite or the caprice of the moment, and creet self-denial will be amply rewarded by going on in a careless inattention to the du- the increasing means of after-indulgence. ties inculcated by an authority they recog But if this very man were to extend his views nise. The lives of the persons previously still further, and look for the remuneration considered are commonly better than their of his abstinence, not to a future day, but to profession, the lives of those now under con- a future life, he would not with his worldly templation are worse. These seem to have friends, advance his character for wisdom. more faults, the other more prejudices. The While he looks to a distant point of time he others are satisfied to be stationary; these is commended, but he forfeits the commenare not aware that they are retrograde. The dation, if he overlooks all time, and defers former are in a far better state; but there the fruition of his hope, till time shall be no is hope that the latter may find out that they more. are in a bad one. The one rest in their performances, with little doubt of their safety; the other, with a blind security, rest in the promises, without putting themselves in the way to profit by them.

It is indeed this partial looking forward, this fixing the eye on some point of aggrandisement, or wealth, or some other distinction, which obstructs our view of the final prospect; or it is the excess of immediate If the whole indivisible scheme of Christi- gratification, the delights of sense, the blananity could be split into two portions, and dishments of the world, which prevent us either half were left to the option of these even from thinking of it. While the sensualclasses; those formerly noticed would adopt ist incloses himself in a narrow circle, bethe commandments from an assurance of beyond which his eye does not penetrate, the ing saved by their obeying them; these un

Christian, like the mariner, steers his course imminent distress, indeed, men almost waťnot by his sight but his compass. In any

urally fly to their Maker. It is rather an you so justly condemn. Like him, you valimpulse than a principle. Yet it is in pros-ue yourself upon your full assent to the truth perity, that we most need his assistance. of Christianity. You go beyond him, for you Success, which is perhaps more eminently profess to have reason as well as faith on your the hour of peril, is more rarely the hour of side. But is not that an irrational faith prayer. There is an intoxication attending which professes to believe, that a principle is on prosperous fortune, especially while it is productive of salvation, and yet to rest connew, which diverts the spirits from commu- tented while you are not governed by that nication with the Father of spirits. The principle? You bring your reason and your slackening of devotion under success seems will into the ordinary transactions of life; to imply a conviction that, prosperity being the one impels, and the other guides, in ala gift of God, our prayers have been heard; most all concerns except that one grand conwe have obtained his blessing, and, having cern, where the impulse and the guidance the end of our prayers granted, we insensi- are incomparably the most important. You bly lessen our endeavours to please Him allow, indeed, in a general way, that the whom our success induces us to believe that thoughts and pursuits of religion are the most we have already pleased. Thus, having worthy of attention, and then act as if you made things even, men seem to set out on a held no such opinion, made no such avowal. new career; they plan new indulgences, additional projects of splendor, or of gratifica tion; they assiduously multiply those pleasant instances of obedience which the poet has flatteringly told us we give when we enjoy.' But the object of enjoyment is not seldom the instrument of destruction Anacreon was choked by a grape-stone

But, if prayer to the Fountain of all Good is occasionally offered up by the negligent Christian, it is not likely to be heard, because it is not his own prayer. We do not mean, because it is the composition of another; that, as it does not lessen its value, does not obstruct its acceptance. If the feelings go along with the petitions, they will be heard; if the affections are bound up with the words, they will be accepted. It is not because they are forms, but because the little interest taken in them, renders them mere forms. It is not because they are pre-composed, but because they are used with constraint-are repetitions, not effusions. It is using them without that condition of mind. without that cordial voluntary approach to the divine presence, to which is annexed the gracious promise of being in no-wise cast out of that state of mind which David suggested when he said, · My heart (not my lips) hath talked of Thee:' when, in answer to the command, Seek ye my face,' warm and instant from the heart he fervently replied, Thy face, Lord, will I seek.'

If it be objected, that we can no more pray up to scriptural expressions than we can live up to scriptural injunctions, does not the one, equally with the other, indicate the high aspiring nature of religion? Does it not remind us, that our aims must be always more lofty than the possibility of our attainments; that if the one be hitherto low and earthly, the other must be high and heavenly; bounded by no limits. restrained by no measures, but improving with our moral improvement. strengthening with our spiritual strength?

You do not deny that the Gospel is the power of God unto salvation,' because it is asserted by an authority you respect. But to whom is it such a power? You reply from your memory, To all them that believe.' But of what use is a belief that is obviously uninfluential? You are unconsciously falling into the very error of the fanatic whom

It is a wonderful instance of the union of justice and mercy in God, that in the very act of making sin the marked object of his displeasure, he makes the penitent offender the chosen object of his compassion. But revelation will afford no shelter to those who screen themselves under its promises, while they live in opposition to its laws; to those who desire to retain their vices, without relinquishing their hopes; who take refuge in the very mercy they are abusing; who think they exalt the efficacy of grace, by believing it will cancel, not only all the sins they have committed, but all they intend to commit. The truth is, if they really believe God, it is only when he promises. But shall he not also be believed when he threatens, or shall we desire him to abrogate half his word, that while we are violating one part, the other may confirm our security? Is not this subterfuge as much an abdication of common sense, as a contempt of divine justice?

Unhallowed passions too frequently enlist both wit and argument into their service, the one laughs at their excesses, the other reasons them away. Wit is no longer employed in her rightful office, to decorate virtue, but to ridicule her. Reason is no longer called in to control appetite, but to plead for it. Indulgence confirms its dominion. As the empire of sense is fortified, that of reason declines. Even God is audaciously, though, perhaps, gayly arraigned, for having made corrupt inclinations natural, and then punishing their indulgence; as if he had not given reason to restrain, as if he had not bestowed religion to control them.

It is not an uncommon practice to assent to the truth of Scripture, and even to approve and recommend it, without really believing it; for the test of belief is to make it the rule of judging ourselves, and endeavouring to act as if we expected to be judged by it. The christian doctrines will always produce christian affections and dispositions in the mind, in the proportion in which they are understood, in the degree in which they are cordially embraced. The temper and conduct of the Christian is a faithful reflection of the doctrines of Christianity; and the improvement of his life is the only evidence of his having received its truths into his heart.

Of all the ingredients of which our intel

lectual and spiritual character is compound-miracle which neither the Old nor the New ed, that is the most doubtful, the most un- Testament has either recorded or predicted. fixed, and the most easily shaken, which is in You would do well then, besides looking reality the basis of all our other principles, back to the oracles of truth, to inquire of as well as the foundation of all our future your authorized instructors, if there has been hopes-we mean faith. It is the want of this any change effected in the requirements of living root which accounts for all the deform- Christianity, any deductions made in its deities in the mind, all the anomalies in the mands, any facilities introduced into its character of man. Disguise it as we will-scheme, any revelation by which the old imand we confine not the charge to the profligate, or even to the negligent-it is unpractical belief which so sadly depresses our moral standard.

fice, if their attainments were accidental, if they maintained the ground once gained without effort, if they improved it without prayer, if they were established in it without divine assistance?

The truth is, the persons in question either do not think the defect of faith a fundamental error, or they suppose they believe when they do not. When this last is the case, they rest satisfied in their mistake; for people do not seek to extricate themselves from a doubt in which they do not feel entangled. It is, however, practical unbelief which quenches the vital flame of virtue.

Unbelief is not, as you are too ready to suppose, merely one among the many evils of the heart, but it is the root and principle of them all. That faith is the foundation of virtue is implied to have been clearly understood by the Apostle when he speaks of 'the obedience of faith.'

pediments have been removed, and a shorter cut to heaven cleared out? Consult some real Christians of your acquaintance; inquire if they, despising and forsaking the good Yet the negligent in practice are not sel- old way, found repentance, pardon, holiness, dom confident in the profession of their faith. victory over the world, and acceptance with As they are not often troubled with any doubt God, so slight, so rapid, yet so certain a of themselves, of course they institute no thing? Ask if they became Christians by very deep inquiry whether they do sincerely chance or by inheritance, if they were rebelieve the promises of Christianity. But, newed in the spirit of their minds' by the however frivolous they may deem the scruti-mere form of baptism? Inquire if their enny, it was once thought to be a matter wor- trance into a religious life cost them no sacrithy of a serious inquiry among Christians, whether their hopes were well-founded. Better men than many who now reckon themselves good, entertained doubts of their own state, and could not rest till they came to something like decision on this momentous question. Is then that sober inquiry, which was in them the truest mark of prudence, now to be treated as a needless scrupulosity, if not as an evidence of an unsound mind? Are the doctrines of the Gospel on which they bestowed so much thought and labour unworthy of yours? Is that which was to them so serious a concern as to demand a combination of their best faculties and their most fervent endeavours, become so easy as to be comprehended at a glance, and adopted in a moment? Are the difficulties, which cost them so much reflection, prayer, and self-denial, miraculously removed, and made smooth for you? Are things so altered, that while they worked out their salvation with | How hotly do we resent it, if our veracity fear and trembling, you are secure of an is suspected! How indignantly do our easy, indolent, almost unsolicited salvation? hearts rise, if our fellow-creatures do not Are corrupt human nature and the requisi- believe our word on occasions the most trivtions of the Gospel now so suddenly accom-ial! Yet we do not tremble at the idea of modated to each other? Are sin and safety not believing the word of Omnipotence: yet grown so congruous? Is it become so natu- do his promises excite no ardent desires in ral to fallen creatures to be reconciled to God and goodness, without that long and serious process which was once thought so indispensable to its accomplishment? Is that superinduced principle which the most acute If men only suspect there is some new nation in the world accounted foolishness,' road which may lead to fame or fortune, or and the most perverse people a 'stumbling- any desirable acquisition, how sedulous are block,' become to you so easy of apprehen- they in their inquiries after it, how anxious sion, so accessible to your reach, so facilitated to ascertain its probability, how zealous to to your corruptions, so certain of attainment, turn the information to their profit! But as to supersede the labour of examination, as when this grand concern is in question, so to be acquired without the trouble of pur- far from investigating, they take it for grantsuit? If to you the end is made sure, with ed, they assume, not only that the thing is the utter ignorance of the way, and a gene- true, but that their interest in it is safe. It ral neglect of the means; if you find that scarcely costs them a thought, they are selpath clear which they found intricate; if you dom embarrassed with a doubt. So far from obtain, without seeking, that assurance, by reflecting how the difficulties which lie in the the bare promise of which they were sup-way may be removed, they do not inquire ported; if all this be really your happy case, whether they exist, much less what they are; it must have been achieved by some power and with those who would point them out, which has not been before revealed, by some they evade the subject to save the trouble.➡ 27

Vol. II.

our hearts after the blessings they reveal.And could this possibly be the case, if we confidently credited the truth of the promises?

CHAP. XXI.

We need look no further for the solution of our indifference than that we do not earnestly desire the promised felicity because of our Expostulation with the inconsistent Chrispractical incredulity.

tian,

If an intelligent Chinese had been made acquainted with the high privileges and subThe most valuable truths, though known, lime hopes of a Christian-what advantages are useless, if not applied. Though men he possesses here, and what prospects he has were acquainted with the magnetic power of in reversion, not contingent, but certain, the loadstone before the Christian era, it reprovided he turned his advantages to the se-mained an object of idle admiration, till curing of his prospects; what promises had within a very few centuries. The practical been made him from an authority he allowed, use of the needle being at length found out, and by a veracity he trusted ;-what a glori- its application to its true end gave mankind ous people would he expect to find in a soci- access to unknown regions, and opened to ety of such highly privileged beings them a new world. If such were the appliWould he not look for cordial obedience to cation of religious knowledge to its proper his laws in whose will they daily express a end, it would, indeed, open to us a world, in complete acquiescence?-for unbounded which, not only one, but every adventurer, love and charity among creatures who peri- might be rewarded, not with discovery mereodically confessed that their own sins could ly, but with possession. not be forgiven, if they forgave not the sins of others for a gratitude among creatures who recognized one common redemption, which should bear some little proportion to his love by whom such an astonishing redemption had been wrought? Would he not conclude that nothing could be wanting to their happiness but an entrance on that immortality for which they must be so well prepared-nothing wanting to their perfection, but the visible presence of Him whom they acknowledge to be its source and centre ?and that in the mean time they were living the life of saints preparatory to their com-flection has been greater since the last exmencing that of angels?

To this unseen world God has shown us the way by his word, has smoothed that way by his grace, has promised us the direction of his Spirit; has given us free access by. his Son, revealing him to us at once, as our. propitiation and our pattern. Shall we not, then, thankfully embrace this propitiation, and keep this pattern before our eyes? And though our nearest approaches will be infinitely distant, let us come as near to it as we can, and let us frequently try, by the only true touchstone, whether we have more re-. ceded or approached. If we find our de-.

amination, let the discovery put us upon praying more fervently, watching more vigilantly, and labouring more earnestly. If we have gained any ground, let us try to secure our advantages by pushing our progress. What a low standard, and yet it was, a high one in his estimation, did he propose, who said to his friend, If thou art not Socrates, yet live as one who would be glad to be Socrates! To what an elevated pitch were his views raised, who, disdaining an inferior model, said, Be ye like minded with Christ!'

But when, on a personal intercourse, he observed that the lives of so many beings, the essence of whose religion is love, was a scene of strife and emulation-that this community of Christians which he thought like the city of Jerusalem, was at unity with itself, had rather be at unity with any thing than with each other-split into parties and torn asunder by conflicting interests!-when he saw that the professors of a religion, founded in humility and self-denial, could be proud without reproach, and voluptuous without discredit; when he saw, in so many Every degree of goodness is only a ray. other respects, the inconceivable distance from the central perfections of God. There between our lives and our patterns, our is no shadow of right in any of his creatures hopes and our aims, would he not believe the but is indicative of his immeasurable goodwhole had been a misrepresentation ?- ness. The human virtues had originally a Would he not rejoice, like a true patriot, to stronger resemblance to, and more. intimate find that there was less difference between correspondence with, the Being from which the inhabitants of Pekin and London than they emanated, but by man's apostacy, the between the professor of Christianity and analogy was not only impaired, but nearly the Gospel from which he took his rule? lost. Yet a sufficient knowledge of what is Would not this be his natural inference, either that Christianity is not true, or that its avowed disciples do not believe it? When he compared their actual indulgences with their exalted expectancies, would be not believe that their religion was founded on a proclamation for present enjoyment, and not on a promise of future blessedness? In any event, would he conceive that eternal glory was to be obtained without an effort, I had almost said without a wish?

good, an ample power of judging, remains to us, to convince us, that religion is a very reasonable principle, that it is addressed to. our understandings as well as to our affections. God, by the revelation of himself and his purposes, does not destroy, but strengthen, our natural notions of rectitude, our rational ideas of justice, our native, feelings of truth and equity. The Scripture account of the moral perfections of God, and of the manner in which he will judge the world, is consonant to those notions which, he has implanted in us. Christianity exalts, clears

and purifies the light of reason, ennobles and fice. It is laid down, and the reader, instead elevates the dictates of natural conscience, of applying to his conduct the law he has but does not contradict them-does not sub- been studying, immediately applies to the vert our ideas of justice, nor overturn our law of custom, of fashionable acquaintance, innate sense of right and wrong. Our na- of caprice, of appetite, for that rule which, ture, though full of perverseness in the will, in conversation he would acknowledge, was is not so preposterous in her judgment, as to only to be found in the book he had been believe that a revelation from God would reading. In matters of faith, an indefinite ever teach a law in direct opposition to nat-assent is yielded; he only desires to be exural justice; that the illumination of the cused from the consequences they involve. Gospel was meant to extinguish the candle He would, indeed, like to cavil at some of the Lord' set up in every human bosom. points, but an unexamined approbation costs God would be inconsistent with himself, if less trouble; so he believes in the gross, oche gave us the light of reason, dim indeed, casionally, however, indulging a little levity but still a light, and then gave us a revela- to show his wit, and a few doubts to show his tion, not to clear that dimness, not to en-discrimination lighten that comparative darkness, but to oppose, eclipse, extinguish it.

The fairest hand-writing would

We do not act thus on other occasions. The arts we learn we turn to the purpose for To this capacity of judging, to this power which we learned them. The science we of determining, and to your profession of acquire we apply. The study of geometry faith, we venture to appeal. We are not is made applicable to practical purposes. arguing with you as with persons who deny The knowledge of mechanics is not studied the truth of Christianity, but addressing you for its own sake, but for the benefit of those, as avowed believers, who neglect the appli- to whom the application brings so many concation of that truth which the infidel denies.veniences. We do not propose any disallowed scheme, we do not offer any rejected doctrine, any disputed opinions; we do not invite your submission to any authority which you do not acknowledge. We suggest nothing but what your understandings assent to, nothing but what you profess to believe. Yet these truths you vitally disavow, this authority you actually renounce, this creed you practically subvert, if they do not furnish the ground of your conduct. You acknowledge all the verities of the Bible, but your lives are unaltered. Your hearts are impressible by all the tender human affections; awake to all ⚫ the charities of father, son, and brother ;'Why are they untouched, just where they ought to be most sensible, languid where they should be vigorous, dead where they should show most vital energy?

There is in this conduct a double incongruity. The persons in question not only forbear to exhibit in their own lives those admirable effects which Christianity is so calculated to produce, but they do not like to see them produced to any great extent in others. They are not backward in branding those who exhibit, in their fair proportions, the practical effects of the doctrines they themselves profess to admire, with the suspicion of hypocrisy, or the reproach of extravagance. In the common course of af fairs, nothing is more censured than inconsistency. In religion it is quite otherwise. It is thought criminal to make no religious profession; yet, to act consistently with that profession, to make the practice square with the principle, in short, to live as we believe, exposes a person to be suspected of a deficiency of sense, or of sincerity; subject him to a doubt, either of the integrity of his heart, or the sanity of his mind.

Christianity lays down plain rules for the conduct of those who profess it. The Bible is in the hands of this class of professors; but when a portion of it has been carelessly perused, it is considered as having done its of

be of little value, if the use did not follow the acquisition. Yet if religion is not only of more allowed importance, but of more universal application, than all human knowledge put together, why is it not, like that, brought to bear on the purposes for which it was sent, the rectification of the heart and life? If we acknowledge the Bible to be the only unerring road-book to that land to which we are travelling, why, after consulting it in the closet, do we forget it on the journey, not only neglecting the direction it affords but pursuing contrary paths of our own devising.

It is a spectacle to excite the tenderest commisseration when we observe the excellent gifts of God to some of his most favoured creatures-when we see the brightest natural faculties improved by high cultivation, together with that degree of acquaintance with religion, which not only expels infidelity, but leads to a certain vague adoption of the christian creed-when we see men, not only rich in mental endowments, but possessed of hearts glowing with generosity and kindness-when we see such beings as much absorbed in the pursuits of time and sense, as dead to the highest ends of their being, limiting their plans to the present life as completely as if they did not believe in that immortality which yet makes part of their system!-to see them overlooking the excellences which may be attained in this state preparatory to their perfection in a better;-unobservant of that deep basis which God has laid in our very nature for the condition of future blessedness-forgetting how he has not only graciously put us in the way to attain it, but has exhorted, but has invited us, only to consent, only to submit to be eternally happy! When we hear the Saviour of sinners condescending to express this tender regret at their reluctance, Ye will not come to me, that ye might have life.'-Who can, without sorrow, contemplate such a discrepancy between the practice and the destination, the