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restrain its impetuosity that it may the more the physician, who generally finds it more effectually promote its object.-It will be difficult to raise a sluggish habit than to temperate, softening what is strong in the lower an occasional heat. The imprudentact by gentleness in the manner. It will be ly zealous man, if he be sincere, may, by a tolerating, willing to grant what it would it-discreet regimen, be brought to a state of self desire. It will be torbearing, in the complete sanity; but to rouse from a state hope that the offence it censures may be oc- of morbid indifference, to brace from a tocasional failing, and not a habit of the mind. tal relaxation of the system, must be the im-It will be candid, making a tender allow-mediate work of the great Physician of souls;. ance for those imperfections which beings, of him who can effect even this, by his Spirit fallible themselves ought to expect from hu- accompanying this powerful word, 'Awake man infirmity. It will be reasonable-em-thou that sleepest, and arise from the dead, ploying fair argument and affectionate re- and Christ shall give thee light,'

monstrance, instead of irritating by the adoption of violence, instead of mortifying by the assumption of superiority.

CHAP. XVIII.

Insensibility to Eternal Things. INSENSIBILITY to eternal things, in be

He, who in private society allows himself in violent anger or unhallowed bitterness, or acrimonious railing, in reprehending the faults of another, might, did his power keep pace with his inclination, have recourse to other weapons. He would probably banish and burn, confiscate and imprison, and thinkings who are standing on the brink of eterthen as he thinks now, that he is doing God nity, is a madman which would be reckonservice. ed among prodigies, if it were not so comIf there be any quality which demands a mon. It would be altogether incredible, if clearer sight, a tighter rein, a stricter watch-the numberless instances we have of it were fulness than another, zeal is that quality. only related, and not witnessed, were only The heart where it is wanting has no eleva-heard of, and not experienced. tion; where it is not guarded, no security. If we had a certain prospect of a great esThe prudence with which it is exercised is tate, and a splendid mansion which we knew the surest evidence of its integrity; for if in- must be ours in a few days; and not only temperate it not only raises enemies to our-ours as a bequest, but an inheritance; not selves but to God. It augments the natural only as a possession, but a perpetuity; if, in enmity to religion instead of increasing her the mean time, we rented, on a precarious friends.

lease, a paltry cottage in bad repair, ready to fall, and from which we knew we must at all events soon be turned out, depending on the proprietor's will, whether the ejectment might not be the next minute; would it ar

But if tempered by charity, if blended with benevolence, if sweetened by kindness, if evinced to be honest by its influence on your own conduct, and gentle by its effect on your manners, it may lead your irreligi-gue wisdom or even common sense, totally ous acquaintance to inquire more closely in what consists the distinction between them and you. You will already by this mildness have won their affection. Your next step may be to gain over their judgment, They may be led to examine what solid grounds of difference subsists between you and them. What substantial reason you have for not going their lengths. What sound argument they can offer for not going

yours.

to overlook our near and noble reversion, and to be so fondly attached to our falling tenement, as to spend great part of our time and thoughts in supporting its ruins by props, and concealing its decays by decorations? To be so absorbed in the little sordid pleasures of this frail abode, as not even to cultivate a taste for the delights of the mansion, where such treasures are laid up for us, and on the possession of which we fully reckon in spite of our neglect,-this is an excess of inconsideration, which must be seen to be credited.

But it may possibly be asked, after all, where do we perceive any symptoms of this inflammatory distemper? Should not the It is a striking fact, that the acknowledgprevalence, or at least the existence of a ed uncertainty of life drives worldly men to disease be ascertianed previous to the ap-make sure of every thing depending on it, plication of the remedy? That it exists is except their eternal concerns. It leads sufficiently obvious, though it must be con- them to be regular in their accounts, and fessed that among the higher ranks it has exact in their bargains. They are afraid of not hitherto spread very widely; nor is its risking ever so little property, on so precaprogress likely to be very alarming, or its rious a tenure as life, without ensuring a reeffects very malignant. It is to be lament- version. There are even some who specued that in every rank, indeed, coldness and late on the uncertainty of life as a trade. indifference, carelessness and neglect, are Strange, that this accurate calculation of the reigning epidemics. These are diseases the duration of life should not involve a sefar more difficult of cure; diseases not more rious attention to its end! Strange, that the dangerous to the patient than distressing to critical annuitant should totally overlook his

VOL. I.

68

perpetuity! Strange, that in the prudent one respect, the danger is greater to him

care not to risk a fraction of property, equal care should not be taken to risk eternal salvation!

We are not supposing flagitious characters, remarkable for any thing which the world calls wicked: we are not supposing their wealth obtained by injustice, or increased by oppression. We are only supposing a soul drawn aside from God, by the alluring baits of a world, which, like the treacherous love of Atalanta, causes him to lose the victory by throwing golden apples in his way. The shining baits are obtained, but the race is lost!

To worldly men of a graver cast, business may be as formidable an enemy as pleasure is to those of a lighter turn: business has so sober an air that it looks like virtue, and virtuous it certainly is, when carried on in a proper spirit, with due moderation, and in the fear of God. To have a lawful employment, and to pursue it with diligence, is not only right and honourable in itself, but is one of the best preservatives from temptation.*

who is the best employed. The man of pleasure, however thoughtless, can never make himself believe that he is doing right. The man plunged in the serious bustle of business, cannot easily persuade himself that he may be doing wrong.

Commutation, compensation and substitution, are the grand engines which WORLDLY RELIGION incessantly keeps in play. Her's is a life of barter, a state of spiritual traffic, so much indulgence for so many good works. The implication is, we have a rgorous master,' and it is but fair to indemnify ourselves for the severity of his requisitions; just as an overworked servant steals a holyday,—These persons,' says an eminent writer,* maintain a meum and ruum with heaven itself.' The set bounds to God's prerogative, lest it should too much encroach on man's privilege.

We have elsewhere observed, that if we invite people to embrace religion on the mere mercenary ground of present pleasure, they will desert it as soon as they find themselves disappointed. Men are too reaWhen a man pleads in his favour, the di- dy to clamour for the pleasures of piety beligence business demands, the self-denying fore they have, I dare not say entitled thempractices it imposes, the patience, the re-selves to them, but put themselves into the gularity, the industry indispensable to its way of receiving them. We should be ansuccess; when he argues that these are gry at that servant, who made the receiving habits of virtue, that they are a daily dis-of his wages a preliminary to the performcipline to the moral man; and that the ance of his work. This is not meant to estaworld could not subsist without business, he blish the merit of the works, but the necesargues justly-but when he forgets his in-sity of our seeking that transforming and puterest in the eternal world, when he ne-rifying change which characterizes the real glects to lay up a treasure in heaven, in or- Christian; instead of complaining that we der that he may augment a store which he do not possess those consolations, which can does not want, and, perhaps, he does not in- be consequent only on such a mutation of the tend to use, or uses to purposes merely secu-mind. lar, he is a bad calculator, of the relative value of things.

But if men consider this world on the true Scripture ground as a state of probation; if Business has an honourable aspect as be- they consider religion as a school for happiing opposed to idleness, the most hopelessness, indeed, but of which the consummaoffspring of the whole progeny of sin. The tion is only to be enjoyed in heaven, the man of business comparing himself with the Christian hope will support them; the man of dissipation, feels a fair and natural Christian faith will strengthen them. They consciousness of his own value, and of the will serve diligently, wait patiently, love superiority of his own pursuits. But it is cordially, obey faithfully, and be steadfast by comparison that we deceive ourselves to under all trials, sustained by the cheering our ruin. Business, whether professsional, promise held out to him, who endures to commercial, or political, endangers minds the end.' of a better cast, minds which look down on There are certain characters who seem pleasure as beneath a thinking being. But to have a graduated scale of vices. Of if business absorb the affections, if it swallow this scale they keep clear of the lowest deup time, to the neglect of eternity; if it grees, and to rise above the highest they generate a worldly spirit; if it cherish co-are not ambitious, forgetful that the same vetousness; if it engage the mind in long principle which operates in the greater, opeviews, and ambitious pursuits, it may be as rates also in the less. A life of incessant dangerous, as its more inconsiderate frivo- gratification does not alarm the conscience, lous rival. The grand evil of both lies in the yet it is equally unfavourable to religion, alienation of the heart from God. Nay, in fequally destructive of its principle, equally opposite to its spirit, with more obvious vices.

•That accurate judge of human life, Dr. Jobnson, has often been heard by the writer of these pages to observe, that it was the greatest misfortune which could befal man to have been bred to no profession, and pathetical ly to regret that this misfortune was his own.

a

These are the habits which, by relaxing the mind and dissolving the heart, particu

• The learned and pious John Smith

larly foster indifference to our spiritual state, | Let us not inquire whether these unfeeling and insensibility to the things of eternity, tempers and selfish habits offend society, and A life of voluptuousness, if it be not a life of discredit us with the world; but whether actual sin, is a disqualification for holiness, they feed cur corruptions and put us in a posfor happiness, for heaven. It not only alien- ture unfavourable to all interior improveates the heart from God, but lays it open to ment; whether they offend God and endanevery temptation to which natural temper ger the soul; whether the gratification of may invite, or incidental circumstances al- self is the life which the Redeemer taught or lure. The worst passions lie dormant in lived; whether sensuality is a suitable prehearts given up to selfish indulgences, al-paration for that state where God himself, ways ready to start into action as occasion who is a Spirit, will constitute all the happicalls. ness of spiritual beings.

Voluptuousness and irreligion play into But these are not the only, perhaps not the each other's hands: they are reciprocally greatest dangers. The intellectual vices, cause and effect. The looseness of the prin- the spiritual offences may destroy the soul ciple confirms the carelessness of the con- without much injuring the credit. These duct, while the negligent conduct in its own have not, like voluptuousness, their seasons vindication shelters itself under the supposed of alteration and repose. Here the princisecurity of unbelief. The instance of the ple is in continual operation. Envy has no rich man in the parable of Lazarus, striking-interval. Ambition never cools. Pride ly illustrates this truth. never sleeps. The principle at least is alWhoever doubts that a life of sensuality is ways awake. An intemperate man is someconsistent with the most unfeeling barbarity times sober, but a proud man is never humto the wants and sufferings of others; who-ble. Where vanity reigns, she reigns alever doubts that boundless expense and ways. These interior sins are more difficult magnificence, the means of procuring which of extirpation, they are less easy of detecwere wrung from the robbery and murder of tion; more hard to come at; and, as the cia lacerated world, may not be associated tadel holds out after the outworks are tawith that robbery and murder,-let himken these sins of the heart are the latest turn to the gorgeous festivities and unparal-conquered in the moral warfare. leled pageantries of Versailles and Saint Here lies the distinction between the Cloud. There the Imperial Harlequin, worldly and the religious man. It is alarm from acting the deepest and the longest tra- enough for the Christian that he feels any gedy that ever drew tears of blood from an propensities to vice. Against these propenaudience composed of the whole civilized sities he watches, strives and prays: and globe, by a sudden stroke of his magic wand, though he is thankful for the victory when shifts the scene of this most preposterous he has resisted the temptation, he can feel no pantomime :elation of heart while conscious of inward dispositions, which nothing but divine grace enables him to keep from breaking out in a flame. He feels that there is no way to obtain the pardon of sin but to leave off sinning: he feels that though repentance is not a Saviour, yet that there can be no salvation where there is no repentance. Above all, he knows that the promise of remission of beholds tyranny with his painted vizor of sin by the death of Christ is the only solid patriotism, and polygamy with her Janus ground of comfort. However correct his face of political conscience and counterfeit present life may be, the weight of past ofaffection fill the fore ground; while scep- science, that without the atoning blood of fences would hang so heavy on his contred parasites, and pinchbeck potentates, his Redeemer, despair of pardon for the tricked on with the shining spoils of plundered empires, and decked with the pilfer- past would leave him hopeless. He would ed crowns of deposed and exiled monarchs, continue to sin, as an extravagant bankrupt fill and empty the changing scene, with who can get no acquittal, would continue to 'exits and with entrances, as fleeting and be extravagant, because no present frugaliunsubstantial as the progeny of Banquo,ty could redeem his former debts. beholds inventive but fruitless art, solicit- It is sometimes pleaded that the labour atously decorate the ample stage to conceal tached to persons in high public stations and the stains of blood-stains as indelible as important employments, by leaving them no those which the ambitious wife of the irresolute thane vainly strove to wash from her polluted hands; while in her sleeping delifium she continued to cry,

Where moody madness laughing wild

Amidst severest wo,

gloomily contemplates the incongruous spectacle, sees the records of the Tyburn Chronicle embellished with the wanton splendours of the Arabian tables; beholds

Perverse all monstrous, all prodigious things;

Still here's the smell of blood;

The perfumes of Arabia will not sweeten it.
But to return to the general question.

tinie, furnishes a reasonable excuse for the omission of their religious duties. These apologies are never offered for any such neglect in the poor man, though to him every day brings the inevitable return of his twelve hour's labour, without intermission and without mitigation.

But surely the more important the sta

tion, the higher and wider the sphere of action, the more imperious is the call for religion, not only in the way of example, but even in the way of success; if it be indeed granted that there is such a thing as divine influences, if it be allowed that God has a blessing to bestow. If the ordinary man who has only himself to govern, requires that aid, how urgent is his necessity who has to govern millions! What an awful idea, could we even suppose it realized, that the weight of a nation might rest on the head of him whose heart looks not up for a higher support!

Were we alluding to sovereigns, and not to statesmen, we need not look beyond the throne of Great Britain, for the instance of a monarch who has never made the cares attendant on a king, an excuse for neglecting his duty to the King of kings.

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No one is more alive to her political, nor more dead to her spiritual importance. He is anxious for her existence, but indifferent to her doctrines. These he considers as a general matter in which he has no individual concern. He considers religious observances as something decorous but unreal; as a grave custom made respectable by public usage, and long prescription. He admits that the poor, who have little to enjoy, and the idle who have little to do, cannot do better than make over to God that time which cannot be turned to a more profitable account. Religion, he thinks, may properly enough employ leisure, and occupy old age. But though both advance towards himself with no imperceptible step, he is still at a loss to determine the precise period when the leisure is sufficient, or the age enough advanced. It recedes as the destined season approaches. He continues to intend moving, but he continues to stand still.

The politician, the warrior, and the orator, find it peculiarly hard to renounce in themselves that wisdom and strength, to Compare his drowsy Sabbaths with the which they believe that the rest of the animation of the days of business, you world are looking up. The man of station would not think it was the same man. The or of genius, when invited to the self-deny-one are to be got over, the others are ening duties of Christianity, as well as he who joyed. He goes from the dull decencies, has great possessions,' goes away sor- the shadowy forms-for such they are to rowing.' But to know that they must end, stamps vanity on all the glories of life; to know that they must end soon, stamps infatuation, not only on him who sacrifices his conscience for their acquisition, but on him who, though upright in the discharge of his duties, discharges them without any reference to God. -Would the conqueror or the orator reflect when the laurel crown is placed on his brow, how soon will it be followed by the cypress wreath,' it would lower the delirium of ambition; it would cool the intoxication of prosperity.

There is a general kind of belief in Christianity, prevalent among men of the world, which, by soothing the conscience, prevents self-inquiry. That the holy Scriptures contain the will of God, they do not question; that they contain the best system of morals, they frequently assert: but that they do not feel the necessity of acquiring a correct notion of the doctrmes those Scriptures involve. The depravity of man, the atonement made by Christ, the assistance of the Holy Spirit these they consider as the metaphysical part of religion, into which it is not of much importance to enter, and by a species of selfflattery, they satisfy themselves with an idea of acceptableness with their Maker, as a state to be attained without the humility, faith, and newness of life which they require, and which are indeed their proper concomitants.

A man absorbed in a multitude of secular concerns, decent but unawakened, listens with a kind of respectful insensibility, to the overtures of religion. He considers the church as venerable from her antiquity, and important from her connexion with the state.

him, of public worship, to the solid realities of his worldly concerns, to the cheerful activities of secular life. These he considers as bounden, almost as exclusive duties. The others indeed may not be wrong, but these he is sure are right. The world is his element. Here he breathes freely his native air. Here he is substantially engaged. Here his whole mind is alive, his understanding broad awake, all his energies are in full play; his mind is all alacrity; his faculties are employed, his capacities are filled; here they have an object worthy of their widest expansion. Here his desires and affections are absorbed. The faint impression of the Sunday's sermon fades away, to be as faintly revived on the Sunday following, again to fade in the succeeding week. To the sermon he brings a formal ceremonious attendance; to the world, he brings all the heart, and soul, and mind, and strength. To the one he resorts in conformity to law and custom; to induce him to resort to the other, he wants no law, no sanction, no invitation, no argument. His will is of the party. His passions are volunteers. The invisible things of heaven are clouded in shadow, are lost in distance. The world is lord of the ascendant. Riches, honours, power fill his mind with brilliant images. They are present, they are certain, they are tangible. They assume form and bulk. In these therefore he cannot be mistaken; in the others he may. The eager ness of competition, the struggle for superi ority, the perturbations of ambition, fill his mind with an emotion, his soul with an agitation, his affections with an interest, which, though very unlike happiness, he yet flatters himself is the road to it. This fictitious

pleasure, this tumultuous feeling, produces at least that negative satisfaction of which he is constantly in search-it keeps him from himself.

Say not that the requisitions of religion are severe, ask rather if they are necessary. If a thing must absolutely be done, if eternal misery will be incurred by not doing it, it is Even in circumstances where there is no fruitless to inquire whether it be hard or success to prevent a very tempting bait, the easy. Inquire only whether it be indispenmere occupation, the crowd of objects, the sable, whether it be commanded, whether succession of engagements, the mingling it be practicable. It is a well known axiom pursuits, the very tumult and hurry have in science, that difficulties are of no weight their gratifications. The bustle gives false against demonstrations. The duty on which peace by leaving no leisure for reflection. our eternal state depends, is not a thing to He lays his conscience asleep with the flat- be debated, but done. The duty which is too tering unction, of good intentions. He com- imperative to be evaded, too important to forts himself with the credible pretence of be neglected, is not to be argued about, want of time, and the vague resolution of but performed. To sin on quietly, because giving up to God the dregs of that life, of the | you do not intend to sin always, is to live vigorous season of which he thinks the world on a reversion which will probably never be more worthy. Thus commuting with his yours. Maker, life wears away, its close draws near It is folly to say that religion drives men -and even the poor commutation which was to despair; when it only teaches them by a promised is not made. The assigned hour of salutary fear to avoid destruction. The fear retreat either never arrives, or if it does ar- of God differs from all other fear, for it is acrive, sloth and sensuality are resorted to, as companied with trust, and confidence, and the fair reward of a life of labour and anxi- love. Blessed is the man that feareth alety; and whether he dies in the protracted way,' is no paradox to him who entertains pursuit of wealth, or in the enjoyment of the this holy fear. It sets him above the fear of luxuries it has earned, he dies in the tram- ordinary troubles. It fills his heart. He is mels of the world. not discomposed with those inferior appre

If despair then prevent your return, add not to your list of offences that of doubting of the forgiveness which is sincerely implored. You have already wronged God in his holiness, wrong him not in his mercy. You may offend him more by despairing of his pardon than by all the sins which have made that pardon necessary. Repentance, if one may venture the bold remark, almost disarms God of the power to punish. Hear his style and title as proclaimed by himself;The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, and that will by no means clear the guilty'—that is, those who by unrepented guilt exclude themselves from the offered mercy.

If we do not cordially desire to be deli-hensions which unsettle the soul and unhinge vered from the dominion of these worldly the peace of worldly men. His mind is octempers, it is because we do not believe in cupied with one grand concern, and is therethe condemnation annexed to their indul-fore less liable to be shaken than little minds gence. We may indeed believe it as we be- which are filled with little things. Can that lieve any other general proposition, or any principle lead to despair, which proclaims indifferent fact; but not as a truth in which the mercy of God in Christ Jesus to be we have a personal concern; not as a dan- greater than all the sins of all the men in the ger which has any reference to us. We world? evince this practical unbelief in the most unequivocal way, by thinking so much more about the most frivolous concern in which we are assured we have an interest, than about this most important of all concerns. Indifference to eternal things, instead of tranquilizing the mind, as it professes to do, is, when a thoughtful moment occurs, a fresh subject of uneasiness; because it adds to our peril the horror of not knowing it. If shutting our eyes to a danger would prevent it, to shut them would not only be a happiness but a duty; but to barter eternal safety for momentary ease, is a wretched compromise. To produce this delusion, mere inconsideration is as efficient a cause as the most prominent sin. The reason why we do not value eternal things is, because we do not think of them. The mind is so full of what is present, that it has no room to ad- If infidelity or indifference, which is pracmit a thought of what is to come. Not on- tical infidelity, keep you back, yet, as realy we do not give that attention to a never-sonable beings, ask yourselves a few short dying soul which prudent men give to a com- questions; For what end was I sent into mon transaction, but we do not even think the world? Is my soul immortal? Am I it worth the care which inconsiderate men really placed here in a state of trial, or is give to an inconsiderable one. We com- this span my all? Is there an eternal state? plain that life is short, and yet throw away If there be, will the use I make of this life the best part of it, only making over to re- decide on my condition in that? I know ligion that portion which is good for nothing that there is death, but is there a judgelse; life would be long enough if we as-ment?'

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