mocking human hel lessness, to tell men they must be holy, good, and just, without directing them to the principle from whence all holy thoughts, all good counsels, and all just works, do proceed to direct the stream of action, and keep out of sight the spring from which it must flow-to expect they will renounce sin if they do not renounce selfto send them vagrant in search of some stray virtue, without showing them where to apply for direction to find it?

They

our animadversion, to those of either side, his instruction to one or two prominent docwho carry their specific characteristics into trines; he names, indeed, with unwearied an extreme, in which each excludes its op- iteration, that only name by which we can posite. But far more deficient are the prac-be saved, faithfully dwells on the efficacy of tical discussions of the one, if they want the the divine remedy, but without clearly pointsolid weight and metal of the Gospel to make ing out its application to practical purposes. them sterling, than the doctrinal dissertations The other presumes his readers to be so of the other; which, however, ought never wise, as to be able to supply their own defito want the intelligible superscription of ciencies, or so good, as to stand in little practical remark to render them current.-need of supernatural assistance. Is it not Yet is there not sometimes a misnomer in the former appellation? Can that writing be called truly practical which does not attempt greatly to raise the tone of conduct, which does not press practice home on the conscience as flowing from the highest principle, and directed to the noblest end; which is not urged on that ground of argument that is the most cogent, not inferred from that motive which is the most irresistible, nor impressed by that authority best calculated to secure obedience? The nature of the ac- The combination of the opposite but intion commonly participates in the nature of dispensable requisites is most happily exemthe motive. Practice is not likely to rise plified in all our best divines, living and higher than the spring which set it a-goiug. dead; and, blessed be God, very numerous At the same time, it is but fair to confess, in the catalogue in both instances. that much of that species of composition have, with a large and liberal construction, which assumes a more spiritual character, followed that most perfect exemplification of is sometimes lamentably deficient in this this union, which is so generally exhibited good requisite. It begins not seldom, by in Scripture, more particularly in that exlaying a good and solid foundation; but press model, the third chapter of the Epistle when we lift our eyes to look upon the to the Colossians. There, every thing that structure which we expected to see raised is excellent in practice is made to proceed upon it, we find it negligently run up, if not from Him in whom are hidden all the totally omitted. Practice seems to be con- treasures of wisdom and knowledge' There, sidered as a thing of course, not necessary every act has its inspiring motive, every to be insisted on, much less to have its path virtue its radical principle; falsehood is not clearly chalked out. The use to be made only prohibited to the converts, but the proof the doctrine which has been delivered, is hibition is accounted for, because ye have turned over to the piety or ingenuity of the put on the new man.' The obedience of reader, without any specific direction, or wives, the affection of husbands, the submispersonal application Too much is left for sion of children, all is to be done in the him to supply, which, perhaps, implicitly name of the Lord Jesus.'-Servants are enleaning on his guide, he will not supply, or joined to fidelity as fearing God.'' Merwhich, from want of knowledge, he cannot. cies, kindness, humbleness of mind, meekFar be it from our intention, however, in ness, long-suffering,' are recommended, bethus venturing with real diffidence to com- cause the converts are the elect of God.' pare the faulty extremes in both cases, to as- Every inhibition of every wrong practice similate at all their nature or their tendency: has its reference to Christ, every act of -the extreme of adherence to doctrine fre- goodness its legitimate principle. Contenquently springing from the deepest sense of tions are forbidden, forgiveness is enjoined, the infinite importance of that doctrine, and on the same high ground-the example of accompanied with a pious willingness to Him in whom dwelleth all the fullness of spend and be spent, in its propagation. The the Godhead bodily. This is practical extreme of adherence to what is called mere preaching-This is evangelical preaching. morality, is too often the lamentable effect of ignorance of doctrine, and of an interest neither felt, nor possessed, nor desired, in doctrinal blessings.

CHAP. XVIII.

of people.

IN perusing the foregoing chapter, it may

With this guard distinctly kept in view. Thoughts respectfully suggested to good sort we venture, with all humility, to repeat, that there is an extreme on both sides: the one may be abstractedly considered as all propositions, the other as all conclusions. The be, as it has been, with unwearied repetition, one fails of effect by not depending on just premises; in the other, well established premises produce inferior good, because the conclusions are not sufficiently brought to bear on the actual demands of life. The one, while he powerfully shows the reader that he is a sinner, limits both his proof and

objected, that it is equally preposterous and unjust, to hold out a standard of religion and morals so high, as to defeat, in the reader, all hope of attaining to it. It may be urged, that it would be more prudent, as well as more useful, to propose a more moderate standard, and to suggest a more temperate

measure, which would not, as in the present henceforth there is laid up for me a crown case, by discouraging render attainment of glory,' &c &c. and it has passed into an hopeless. For an answer, we must send accredited phrase, when one of this sort of them to the Redeemer's own mouth, to the Christians speaks of the death of another in excision of the right hand, the plucking out the same class, to observe, with an air of trithe right eye. This, it will be justly insist- umph, that he is gone to his reward. We ed, is not a command, but a metaphor. must confess, that when we hear this asGranted. We know we are not command-surance so applied, we charitably incline to ed to lop off our limbs, but our corruptions. hope it is not so bad with them as the expresBut, would He who is not only true, but sion implies; because, if heaven is thus asTHE TRUTH, adopt a strong metaphor to ex-signed as a payment of work done, one canpress a feeble obligation? Is any tone, then, not help trembling at a reward apportioned may we not ask, too high, if not higher than to such worth For these contractors for that uniformly employed in the Bible? What heaven, who bring their merit as their purdo we mean, when we say, that we receive chase-money, and intend to be saved at their the Gospel as a rule of faith and practice, if, own expense, do not always take care to be having made the declaration, we instantly provided with a very exorbitant sum, though go, and, without scruple, lower the rule, and they expect so large a return in exchange for depress the practice? it; while those who, placing no dependence High and low are indefinite terms: their on their works, never dare to draw upon just use depends on the greatness or little-heaven for the payment, will often be found ness of the objects to which they refer. When we consider, that the object in question is eternal life, should the standard which God has made the measure of our attaining to it, be so depressed as to prevent that attainment? Do not the Apostles and their Master, the Saints and the King of Saints, every where suggest a rule, not only of excellence, but perfection; a rule to the adoption of which no hopelessness of attainment is to prevent our stretching forward?

Scripture does, indeed, every where represent us as incompetent without divine assistance. But does it not every where point out where our strength lies; where it is to be sought; how it is to be obtained? It not only shows where our wants may be supplied, but our failures pardoned. Does any one doctrine, any one precept, of the Gospel, deal in emollients, prescribe palliatives, suggest petty reliefs, point out inferior remedies, speak of any medicine, but such as is proportioned to the depth of the disease?

to have a much larger stock upon hand, ready to produce as an evidence, though they renounce them as a claim. In both cases, is it not better to transfer them and ourselves from merit to mercy, as a more humble and less hazardous ground of dependance?

Far be from me the uncharitable presumption, that these sanguine persons are destitute of principle, or void of right intentions. Doubtless, in many instances, they persevere in error for no reason, but because they believe it to be truth. There is even much that is right in them; but are they not too easily satisfied with a low measure of that right, without examining accurately the quality of the practice, merely because it is not disrep utable.

Our knowledge of religion and sound morals must inevitably arise, in a good measure, from the knowledge of ourselves. Now, the kind of reading of which we have complained, is so far from improving that knowledge, that it keeps it out of our sight, by representing us to ourselves as other creatures than we really are. The most ingenious abstract reasoning on man will not show him what sort of being he is, if he be not taught to know it within himself. He must seek it in the depths of his own mind, and compare what he finds there with the unerring law of God. The facts he might deduce, and the experiments he might make from the study of both in conjunction, would teach him either to confirm or correct his theory; his experience, if it did not establish, would overturn his speculations, and he would be

Yet it is not uncommon for those whose views have been low, and whose practice, consequently, has not been high, to combine with this mediocrity of character the most exalted expectation of future recompense; to couple a comparatively low faith and conduct with those lofty promises which the New Testament holds out to the most exalted Christian. Many in the day of health and activity would have considered taking up the cross,' 'living to him who died for them,' &c. &c. as figurative expressions, lively images, not exacting much practical obedience; nay, would have considered the pro-gin to build on new ground. posal of bringing them into action as down- May we not be allowed with all tenderness right enthusiasm; yet who has not heard and respect, not with the arrogance of any these persons, in a dangerous sickness, repeat superiority, but such as is the inevitable fruit with entire self-application the glorious and of long observation, to suggest a few of the hard-earned exultation of him, who, after many remedies against the evil we have been unrivalled sufferings and unparalleled ser- regretting? The true preliminary to vital revices, after having been in deaths oft,' after ligion is to feel and acknowledge our lapsed having been even favoured with a glimpse of heaven, exclaims, I have fought a good fight, I have finished my course,' and then go on, with the most delusive complacency, to apply to themselves the sublime apostrophe with which this fine exclamation is wound up

·

humanity. There is no entrance into the temple of Christianity but through this lowly vestibule. All the dissertations of the most profound philosophers on the reasonableness and beauty of our religion, on its excellence and superiority, are but a fruitless exercise

of ingenuity and eloquence, if they exclude tempters which the New Testament comthis fundamental truth. The ablest writer, monly associates with it, and which would if he does not feel this conviction in his own not, generally, have made a third in such heart, will never carry it to yours. But if corrupt company, if its dangers had not borne you have once got over this hard and hum- some proportion to theirs. It is the more bling introduction, the same divine guide necessary to press this point, as the mischiefs who has given this initiatory opening, will, of the world are felt without being suspected. to the patient and persevering inquirer, per- The other two spiritual enemies seize on the fect the work he has so happily begun.- more corrupt; but the better disposed are While he who turns over the page of his own the unconscious victims of the world, which virtues, and ransacks the catalogue of his frequently betrays its votary into the hands good actions, will find that, under the pre- of its two confederates. People are inclined tence of seeking consolation, he is evading to be pleased with themselves when the instruction; he is only heaping up materials world flatters them; they make the world for building confidence in himself by that their supreme a biter; they are unwilling sin fell the angels'-and may be in little less to appeal from so lenient a judge; and, bedanger than the flagitious offender. Our ing satisfied with themselves, when its verLord has decided on this momentous ques- dict is in their favour, the applause of others tion, by his preference of the self-abasing too often, by confirming their own, superpenitent who had nothing to ask but mercy, sedes an inquiry into their real state. to him who had nothing to request but praise; of the lowly confessor of his offences to the pompous recounter of his virtues; whose prayer, if self-panegyric deserves that name, plainly declared that he already possessed so much, that there was nothing left for him to ask. Our Saviour took this occasion to let us see, that he is better pleased when we show him our wants, than our merits.

As you do not live in the practice or the allowance of vices, which make it your interest to wish that Christianity may be false, and as you believe its external evidences, endeavour to gain also an internal conviction that it is true. Examine also into the principle of your best actions. Even some who have made a more considerable proficiency, are too apt to defer examining into the motive, till they have concluded the act which the motive should have determined; they then, as it were, make up the motive to the act, and bring about the accordance in a way to quiet their own minds. Perhaps interest is acting on an opinion which we fancied that wisdom had suggested. If it succeed, we compliment ourselves on the event; if it fail, we applaud ourselves on the assigned, because we are not quite sure of the real, motive.

The unconfirmed Christian should attend to his conduct just in those points which, though dishonest, are not dishonourable; points in which, though religion will be against him, the approbation of the world will bear him out. He would not do a disreputable thing, but should a temptation arise where his reputation is safe, there his trial commences, there he must guard himself with augmented vigilance.

The more enlightened the conscience becomes, the more we shall discover the unspeakable holiness of God. But our perceptions being cleared, and our spiritual discernment rendered more acute, this must not lead us to fancy that we are worse than when we thought so well of ourselves. We are not worse, because the growing light of divine truth reveals faults unobserved before to our view, or enlarges those we thought insignificant. Light does not create impurities, it only discloses them. Moreover, this efficient spirit does not illuminate without correcting; it is not only given for reproof, but amendment; not only for amendment, but consolation. Our unhappiness does not consist in that contrition which grows out of our new acquaintance with our own hearts. The true misery consisted in the blindness, presumption, and self-sufficiency, which our ignorance of ourselves generated true felicity begins in our being brought, however severe be the means, to renounce our self-confidence, and cast ourselves entirely upon God.

Our

The way to make a progress in piety and peace, is not to be too tender of our present feelings; is nobly to make some sacrifice of immediate ease, for the sake of acquiring future happiness. Desire not opiates, seek not anodynes, when your internal constitution requires stimulants. Cease to conceive of It will be a good test of the improving state religion as a stationary thing; be assured, of a person of the above description, when he that to be available, it must be progressive. can patiently, though not at first pleasantly, Read the Scriptures, not as a form, but as persevere in the perusal of works which do God's great appointed means, of infusing into not flatter his security; nay, to persevere your heart that life-giving principle which is the more earnestly, because the perusal disthe spring of all right practice. Cultivate covers his own character to himself. When every virtue, but rest not in any. Do every once he is brought to endure these salutary thing to deserve the esteem of men, but make probings, he will soon be brought to court not that esteem your governing principle. the hand that probes. He will begin to dis Value not most those qualities which are the relish the vapid civility with which the super most popular. Correct your worldly wisdom ficial examiner treats buman nature. Nay, with the wisdom which is from above he may now safely meditate on the dignity of Bear in your recollection, that, to minds of a man, which, in his former state, so far misled soft and yielding cast, the world is a more him. He will find that, in another sense, the formidable enemy than those two other rival | doctrine is true. Man was indeed originally

民

a dignified creature, for he was made in the make the great truths of the incarnation of image of the perfect God. Even now, though the Son of God, of the gift of the Holy Spirit, his will is depraved, yet he has noble intel- the necessity of a living faith, a sound repenlectual faculties which give some notion of tance, an entire conviction that, of myself, I what he was. His heart is alienated, but his can do nothing; not merely a speculative understanding approves the rectitude which system to be recognised at church, but to be his will rejects. He has still recoverable transfused into the life? Do I adopt religion powers; he is still capable, when divine as an hereditary, national profession, necestruth shall have made its full impression on sary to my credit, or as a thing in which I his soul, of that renovation which shall re- have a momentous personal interest? Do I store him to the dignity he has lost, reinstate propose to apply what I read to the pulling him in the favour he has forfeited, and raise down those high imaginations, and that false him infinitely higher that the elevation from security of which my Bible shows me the which he has fallen. danger, and which its doctrines are calculated to subdue Do I labour after the attainment of those heavenly dispositions, the exhibition of which I have been admiring ? Have these vivid declarations of the unsatisfactoriness of the world at all cooled my ardour for its enjoyments? Shall I read here this holy contempt for the littleness of its pursuits, this display of its fallacies and deceits, and yet return this very evening to the participation of diversions, the exposure of whose emptiness I have been approving? But oh what unspeakable consolation Shall I extol the writer who strips off its will the humble believer derive from the ap- painted mask from the world, and yet acts as pellation by which the divine spirit is desig- if the morning lecture had brought no such nated-The COMFORTER. There is some- discovery? Nay, perhaps, it may be one of thing sublimely merciful in a dispensation, of my subjects of conversation to recommend a which the term is so delightfully expressive book, of whose little efficacy in my own case of the thing. We read in Scriptures of griev-I am giving a practical example. ing the Holy Spirit; but, when we consider him under this most soothing character, is there not something of peculiar and heinous ingratitude in grieving the Comforter?

To those who attempt to relieve his temporary distress by directing his eyes to his own virtues, and to the approbation those virtues are certain to obtain from heaven, he will reply with the illustrious sufferer of old, Miserable comforters are ye all! Slight remedies will no longer satisfy him. The more deep his views become, the less he will be disposed to claim his share in the compliments lavished on the natural human character.

To endeavour to obtain a more lively belief in the existence, and earnestly to implore the aid of this quickening spirit would be a great means of improving the character. That the doctrine of spiritual influence is a practical doctrine, is clearly deducible from the command, arising out of the conviction, that the truth was already received If ye live in the spirit, walk in the spirit.' Observe that we press you only on your own principles: we recommend you only to act upon the creed you avow. If we suggest to your adoption any thing further than the Bible enjoins, we are guilty of fanaticism, and you should be on your guard against it. We venture not to say what name is due to those who would depress your views greatly below either.

Do l not periodically pray, Make me to be numbered with thy saints in glory everlasting,' and yet am I not as shy of the soci ety of those who are distinguished for more than common sanctity, as if it carried contamination with it? And does not the very term convey to my mind a discreditable idea, compounded of fanaticism and hypocrisy ?

After all, I may have been wrong. If respectability were security, the young ruler in the Gospel had been in no danger, for his attainments were above the ordinary standard, and his credit was probably high. It is time to come to something like certainty; to inquire, whether I do cordially believe what I should be ashamed not to profess; whether my religion lives in my memory or my heart, on my lips or in my life, in my profession or my practice? It is time to examine, whether I have much more distinct evidences of divine truth than those who do not acknowledge the Gospel to be a revelation from heaven; to inquire, why, if my understanding be somewhat more enlightened, such illumination is not more perceptible on my heart? Why the fruits of the Spirit,' so far from abounding' in me, scarcely appear, if those fruits are indeed love, peace, and joy in believing?

In perusing the Scriptures, might you not commune with your own heart in something like the following language ::-This book is not a work of fancy. I do not, therefore, read it for amusement, but instruction; but am I seriously proposing to read it like one who has a deep interest in its contents? Is it my sincere intention to convert the knowl- Let not the fear of labour, or the dread of edge I am about to acquire into any practical pain, prevent you from endeavouring to obapplication to my own case? Is it my ear- tain a clear view of your state. Let not a nest wish to improve the state of my own pusillanimous apprehension of reproach or heart by comparing it with what I allow to ridicule prevent your following up your conbe the only perfect rule of faith and prac-victions. There is not any thing that is untice? Do I only read to get over my morn- reasonable, much less any thing that is iming's task, the omission of which would make possible, required: no degree of zeal, or me uneasy, merely to fasten a series of facts measure of earnestness, but what you see evon my memory? or do I really desire to ery day exerted in a worse cause. Take

adorn the doctrine of God our Saviour in your own families, and among your own connexions. Not one of the proper forms and harmless habits of polished society will be impaired, they will be rather improved by this mutation of the mind Christian humility will be aiding all the best purposes of good breeding, while it will furnish a higher principle for its exercise You may express this change in your character by what name you please, so that the change be but effected.-It is not what you are called, but what you are, which will make the specific distinction between the character you adopt, and that which you have quitted. You read the Bible now, but between reading it mechanically and spiritually, there is as much difference, as between pouring a fluid on the ground and distilling it. The one cannot be gathered up' afterwards; from the other, we extract drop by drop, a precious and powerful essence.

Search, then, diligently, the word of eternal life, enriched and ennobled as it is with the chain and the accomplishment of its prophecies, with the splendor of its miracles; with the attestation of its martyrs, the consistency of its doctrines; the importance of its facts; the plenitude of its precepts; the treasury of its promises; the irradiations of the spirit; the abundance of its consolations; the peace it bestows; the blessedness it announces; the proportion of its parts; the symmetry of the whole, altogether presenting such a fund of instruction to the mind, of light to the path of document to the conduct, of satisfaction to the heart, as demonstrably prove it to be the instrument of God for the salvation of mán.

your measure from the world, not in what you shall pursue, but in the energy with which you shall urge the pursuit. Only devote to religion as much time as the worldly devote to dissipation; only set your affections on Heaven as intensely as theirs are set upon earth, and all will be well: or take your measure from your former self; take at least as much pains to secure your eternal interests as you have formerly taken to acquire a language or an art. Read the word of inspiration with the same assiduity with which you have studied a favourite classic: strive with as much energy to acquire a thorough insight into the corruptions of your heart, and the remedy proposed for their cure, as you have exerted in studying the principles of your profession, or the mysteries of your calling. Inspect your consciences as accurately as your expences; be as frugal of your time as of your fortune, and as careful of your soul as of your credit. Be neither terrified by terms, nor governed by them. In reading those heart-searching writers, whose principles are drawn from the source of all truth, and who are only to be trusted as they are analogous to it, be not offended with some strong expressions They expressed forcibly what they felt powerfully. The revolting term of sinner, which has, perhaps, made you throw aside the book, as thinking it addressed only to the perpetrators of great crimes, as fitter language for the prisons and the hulks, than for the polished and the pleasing, is addressed to every ane, however profound his knowledge, howover decent his life, however amiable his manners, who lives without habitual reference to God. Be more than honest, be courageous; boldly apply it to yourself. Though your character is unstained with any disgraceful vice, though you regularly fulfil many relative duties, yet if you are destitute of the prime duty, the love of God in Christ Jesns, you stand in need of such a forcible adHABITS are those powers of the mind dress as we have been supposing The dis- which arise from a collection or rather a succovery will be no dishonour. The dishonour cessive course of ordinary actions. As they consists in not feeling your state, in not strug-are formed by a concatenation of those acgling against it; in not applying with hum- tions, so they may be weakened by frequent ble fervour for assistance to the Fountain of and allowed interruptions; and if many grace and mercy. contiguous links are wilfully broken, the Take comfort that you have great advan-habits themselves are in danger of being tages over many others You have few bad totally demolished. habits to retract; you have no scandalous vices to combat; you have already with certain persons acquired a degree of influence by your good qualities; with others, you have acquired it by your very defects, and, as you are not suspected of enthusiasm, your usefulness will not be impeded by hav ing that suspicion to repel. You will continue to do, in many respects, the same things which you did before. The exterior of your life may be in many points nearly the same. But, even the same actions will be done in another spirit and to another end. Religion will not convert you into misanthropes, insensible to all the dear affections which make life pleasant. It does not wish to send you with the hermits of old to the deserts of Thebais, it only wishes you to VOL. II.

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CHAP. XIX.

On Habits.

If we may be allowed to change the metaphor, we would observe that good habits produce a sound healthy constitution of mind; they are tonics which gradually, but infallibly, invigorate the intellectual man.A silent course of habits is a part of our character or rather conduct, which in a great measure depends on industry and applica tion; on self denial and watchfulness, on diligence in establishing right pursuits, and vigilance in checking such as are pernicious. Habit being an engine put into our hands for the noblest and most beneficial purposes; and being one, which, having the free command of our own faculties, we have a power to use and direct-a power, indeed, derived from God as all our other possessions areyet having this power, it rests with ourselves