very imperfectly promote virtue in the world goodness. No! many blots are to be

at large, who neglects to disseminate its principles within the immediate sphere of his own personal influence, by a correct conduct and a blameless behaviour? Can a generous but profligate person atone by his purse for the disorders of his life? Can he expect a blessing on his bounties, while he defeats their effect by a profane or even a careless conversation?

erased, many defilements are to be cleansed, as well as fresh impressions to be made.

The vigilant Christian, therefore, who acts with an eye to the approbation of his Maker, rather than to that of mankind; to a future account, rather than to present glory; will find that, diligently to cultivate the unweeded garden' of his own heart; to mend the soil; to clear the ground of indiIn moral as well as in political treatises, it genous vices, by practising the painful buis often asserted that it is a great evil to do siness of extirpation, will be that part of his no good; but it has not been perhaps enough duty which will cost him most labour, and insisted on, that it is a great deal to do no bring him least credit: while the fair flowevil. This species of goodness is not osten-er of one showy action, produced with little tatious enough for popular declamation; and trouble, and of which the very pleasure is the value of this abstinence from vice is per- reward enough, shall gain him more praise haps not well understood but by Christians, than the eradication of the rankest weeds because it wants the ostensible brilliancy of which overrun the natural heart. actual performance. But the Gospel judges not after the manBut as the principles of Christianity are in ner of men: for it never fails to make the no great repute, so their concomitant quali- abstinent virtues a previous step to the right ties, the evangelical virtues, are proportion-performance of the operative ones; and the ably disesteemed. Let it, however, be re- relinquishing what is wrong to be a necesmembered, that those secret habits of self-sary prelude to the performance of what is Control, those interior and unobtrusive vir- right. It makes ceasing to do evil' the intues, which excite no astonishment, kindle dispensable preliminary to 'learning to do no emulation, and extort no praise, are at well.' It continually suggests that somethe same time the most difficult, and the thing is to be laid aside, as well as to be pracmost sublime; and if Christianity be true, tised. We must hate vain thoughts' bewill be the most graciously accepted by Him fore we can love God's law.' We must who witnesses the secret combat and the si- lay aside malice and hypocrisy,' to enable lent victory while the splendid deeds which us to receive the engrafted word.' Hahave the world for their witness, and immortal fame for their reward, shall perhaps cost him who achieved them less than it costs a conscientious Christian to subdue one irregular inclination: a conquest which the world will never know, and, if it did, would probably despise.

Though great actions, performed on human motives, are permitted by the Supreme Disposer to be equally beneficial to society with such as are performed on purer principles; yet it is an affecting consideration, that, at the final adjustment of accounts, the politician who raised a state, or the hero who preserved it, may miss of that favour of God which, if it was not his motive, will certainly not be his reward. And it is awful to reflect, as we visit the monuments justly raised by public gratitude, or the statues properly erected by well-earned admiration; it is awful, I say, to reflect on what may now be the unalterable condition of the illustrious object of these deserved but unavailing honours; and that he who has saved a state may have

lost his own soul !

ving'a conscience void of offence ;'—'abstaining from fleshly lusts ;'-' bring every thought into obedience ;'-these are actions, or rather negations, which, though they never will obtain immortality from the chisel of the statuary, the declamation of the historian, or the panegyric of the poet, will, however, be had in everlasting remembrance,' when the works of the statuary, the historian, and the poet will be no more.

And, for our encouragement, it is observable that a more difficult Christian virtue generally involves an easier one. A habit of self-denial in permitted pleasures, easily induces a victory over such as are unlawful. And to sit loose to our own possessions, necessarily includes an exemption from coveting the possessions of others: and so on of the rest.

Will it be difficult then to trace back to that want of early restraint noticed in the preceding chapter, that licence of behaviour which, having been indulged in youth, afterwards reigned uncontrolled in families; and which having infected education in its first A christian life seems to consist of two springs, taints all the streams of domestic things, almost equally difficult; the adop-virtue? And will it be thought strange that tion of good habits, and the excision of such as are evil. No one sets out on a religious course with a stock of native innocence, or actual freedom from sin; for there is no such state in human life. The natural heart is not, as has been too often supposed, a blank paper, whereon the Divine Spirit has nothing to do but to stamp characters of

that same want of religious principle which corrupted our children, should corrupt our servants?

We scarcely go into any company without hearing some invective against the increased profligacy of this order of men; and the remark is made with as great an air of astonishment, as if the cause of the complaint

were not as visible as the truth of it. It Scripture: yet he sees his honourable prowould be endless to point out instances in tector, publicly in his own house, engaged which the increased dissipation of their bet-in the evening in playing at a game expressters (as they are oddly called) has contri-ly prohibited by the laws, and against which buted to the growth of this evil. But it perhaps he himself had been assisting in the comes only within the immediate design of day to pass an act.

the present undertaking to insist on the While the contempt of religion was consingle circumstance of the almost total ex-fined to wits and philosophers, the effect was termination of religion in fashionable fami- not so sensibly felt. But we cannot congralies, as a cause adequate of itself to any conse-tulate the ordinary race of mortals on their quence which depraved morals can produce. emancipation from old prejudices, or their Is there not a degree of injustice in per-indifference to sacred usages; as it is not at sons who express strong indignation at those all visible that the world is become happier crimes which crowd our prisons, and fur-in proportion as it is become more enlightennish our incessant executions, and who yet ed. We might rejoice more in the boasted discourage not an internal principle of vice: diffusion of light and freedom, were it not since those crimes are nothing more than apparent that bankruptcies are grown more that principle put into action? And it is no frequent, robberies more common, divorces less absurd than cruel, in such of the great more numerous, and forgeries more extenas lead disorderly lives, to expect to prevent sive-that more rich men die by their own vice by the laws they make to restrain or hand, and more poor men by the hand of the punish it, while their own example is a per-executioner-than when Christianity was petual source of temptation to commit it. If, by their own practice, they demonstrate that they think a vicious life is the only happy one, with what colour of justice can they inflict penalties on others, who, by acting on the same principle, expect the same indulgence!

And indeed it is somewhat unreasonable to expect very high degrees of virtue and probity from a class of people whose whole life, after they are admitted into dissipated families, is one continued counteraction of the principles in which they have probably been bred.

practised by the vulgar, and countenanced, at least, by the great.

It is not to be regretted, therefore, while the affluent are encouraging so many admirable schemes for promoting religion among the children of the poor, that they do not like to perpetuate the principle, by encouraging it in their own children and their servants also? Is it not a pity, since these last are so moderately furnished with the good things of this life, to rob them of that bright reversion, the bare hope of which is a counterpoise to all the hardships they undergo here especially since by diminishing this future hope, we shall not be likely to add to their present usefulness?

When a poor youth is transplanted from one of those excellent institutions which do honour to the present age, and give some Still allowing, what has been already hope of reforming the next, into the family granted, that absolute infidelity is not the of his noble benefactor in town, who has, reigning evil, and that servants will perhaps perhaps, provided liberally for his instruc-be more likely to see religion neglected than tion in the country; what must be his asto- to hear it ridiculed-would it not be a menishment at finding the manner of life to ritorious kindness in families of a better which he is introduced diametrically oppo-stamp, to furnish them with more opportusite to that life to which he has been taught ities of learning and practising their duty? that salvation is alone annexed! He has been taught that it was his bounden duty to be devoutly thankful for his own scanty meal, perhaps of barley-bread; yet he sees his noble lord sit down every day,

Not to a dinner, but a hecatomb:

Is it not impolitic indeed, as well as unkind, to refuse them any means of having impressed on their consciences the operative principles of Christianity? It is but little, barely not to oppose their going to church, not to prevent their doing their duty at home, their opportunities of doing both to a repast of which every element is plun- ought to be facilitated, by giving them, at dered, and every climate impoverished; for certain seasons, as few employments as poswhich nature is ransacked, and art is ex-sible that may interfere with both. Even hausted; without even the formal ceremony when religion is by pretty general consent of a slight acknowledgment. It will be banished from our families at home, that onlucky for the master, if his servant does not ly furnishes a stronger reason why our farnihappen to know that even the pagans never lies should not be banished from religion sat down to a repast without making a liba-in the churches.

tion to their deities; and that the Jews did But if these opportunities are not made not eat a little fruit, or drink a cup of wa-easy and convenient to them, their superiors ter, without an expression of devout thank-have no right to expect from them a zeal so fulness. far transcending their own, as to induce them

Next to the law of God, he has been taught to surmount difficulties for the sake of duty. to reverence the law of the land, and to re-Religion is never once represented in Scripspect an act of parliament next to a text of ture as a light attainment; it is never once

illustratǝd by an easy, a quiet, or an indolent allegory.

On the contrary, it is exhibited under the active figure of a combat, a race; something expressive of exertion, activity, progress. And yet many are unjust enough to think that this warfare can be fought, though they themselves are perpetually weakening the vigour of the combatant; this race be run, though they are incessantly obstructing the progress of him who runs by some hard and interfering command. That our compassionate Judge, who knoweth whereof we are made, and remembereth that we are but dust,' is particularly touched with the feeling of their infirmities, can never be doubted; but what portion of forgiveness he will extend to those who lay on their virtue, hard burdens too heavy for them to bear, who shall say?

For it is a very valuable part of the gospel of Christ, that though it is an entire and perfect system in its design! though it exhibits one great plan from which complete trains of argument, and connected schemes of reasoning may be deduced; yet in compassion to the multitude, for whom this benevolent institution was in a good measure designed, and who could not have comprehended a long chain of propositions, or have embraced remote deductions, the most important truths of doctrine, and the most essential documents of virtue, are detailed in single maxims, and comprised in short sentences; independent of themselves, yet making a necessary part of a consummate whole; from a few of which principles the whole train of human virtues has been deduced, and many a perfect body of ethics has been framed.

To keep an immortal being in a state of If it be thought wonderful, that from so spiritual darkness, is a positive disobedience few letters of the alphabet, so few figures of to His law, who when he bestowed the Bi- arithmetic, so few notes in music, such endble, no less than when he created the mate-less combinations should have been produrial world, said Let there be light. It were well, both for the advantage of master and servant, that the latter should have the doctrines of the Gospel frequently impressed on his heart; that his conscience should be made familiar with a system which offers such clear and intelligible propositions of moral duty. The striking interrogation, how shall I do this great wickedness, and sin against God?' will perhaps operate as forcibly on an uncultivated mind, as the most eloquent essay to prove that man is not an accountable being. That once credited promise, that they who have done well shall go into everlasting life,' will be more grateful to the spirit of a plain man, than that more elegant and disinterested sentiment, that virtue is its own reward. That, 'he that walketh uprightly walketh surely,' is not on the whole a dangerous, or a misleading maxim. And 'well done, good and faithful servant! I will make thee ruler over many things,' though offensive to the liberal spirit of philosophic dignity, is a comfortable support to humble and suffering piety.

ced in their respective arts; how far more beautiful would it be to trace the whole circle of morals thus growing out of a few elementary principles of gospel truth.

All Seneca's arguments against the fear of death never yet reconciled one reader to its approach half so effectually as the humble believer is reconciled to it by that simple persuasion, I know that my Redeemer liveth.'

That

While the modern philosopher is extending the boundaries of human knowledge, by undertaking to prove that matter is eternal; or enlarging the stock of human happiness, by demonstrating the extinction of spiritit can do no harm to an unlettered man to believe, that heaven and earth shall pass away, but God's word shall not pass away. While the former is indulging the profitable inquiry why the Deity made the world so late, or why he made it all, it will not hurt the latter to believe that in the beginning God made the world,' and that in the end he shall judge it in righteousness.'

While the liberal scholar is usefully stuwe should do to others as we would dying the law of nature and of nations, let they should do to us,' is a portable measure him rejoice that his more illiterate brother of human duty, always at hand, as always possesses the plain conviction that love is referring to something within himself, not the fulfilling of the law' that love workamiss for a poor man to carry constantly eth no ill to his neighbour.' And let him be about with him, who has neither time nor persuaded that he himself, though he know learning to search for a better. It is an uni-all Tully's Offices by heart, may not have versal and compendious law so universal as to include the whole compass of social obligation; so compendious as to be inclosed in so short and plain an aphorism, that the dullest mind cannot misapprehend, nor the weakest memory forget it. It is convenient for bringing out on all the ordinary occasions of life. We need not say, 'who shall go up to heaven and bring it unto us, for this word is very nigh unto thee, in thy mouth and in thy heart, that thou mayest do it.'*

Deut. xxx. 11 and 12.

acquired a more feeling and operative senti-
ment than is conveyed to the common Chris-
tian in the rule to bear each other's bur-
then.' While the wit is criticising the creed,
he will be no loser by encouraging his de-
pendants to keep the commandments; since
a few such simple propositions as the above
furnish a more practical and correct rule of
life than can be gleaned from all the volumes
of ancient philosophy, justly eminent as ma-
ny of them are for wisdom and purity. For
though they abound with passages of true

sublimity, and sentiments of great_moral | heart; and whether the natural man be callbeauty, yet the result is naturally defective, ed upon to part either from 'great possesthe conclusions necessarily contradictory.sions,' or 'high imaginations,' he equally This was no fault of the author, but of the goes away sorrowing.

system. The vision was acute, but the light was dim. The sharpest sagacity could not distinguish spiritual objects, in the twilight of natural religion, with that accuracy with which they are now discerned by every common Christian, in the diffusion of gospel light.

And whether it be that what depraves the principle darkens the intellect also, certain it is that an uneducated serious Christian reads his Bible with a clearness of intelligence, with an intellectual comment which no sceptic or mere worldling ever attains. The former has not prejudged the cause he is examining. He is not often led by his passions, still more rarely by his interest, to resist his convictions. While the secret of the Lord is (obviously) with them that fear him,' the mind of them who fear him not, is generally prejudiced by a retaining fee from the world, from their passions or their pride, before they enter on the inquiry.

·

CHAP. V.

The negligent conduct of Christians no real objection against Christianity.—The reason why its effects are not more manifest to worldly men, is because believers do not lead Christian lives. Professors differ but little in their practice from unbelievers. Even real Christians are too diffident and timid, and afraid of acting up to their principles.-The absurdity of the charge commonly brought against religious people, that they are too strict.

IT is an objection frequently brought against Christianity, that if it exhibited so perfect a scheme, if its influences were as strong, if its effects were as powerful, as its friends pretend, it must have produced more With what consistency can the covetous visible consequences in the reformation of man embrace a religion which so pointedly mankind. This is not the place fully to anforbids him to lay up treasures upon earth'swer this objection, which (like all the How will the man of spirit, as the world is other cavils against our religion) continues pleased to call the duellist, relish a religion to be urged just as if it never had been anwhich allows not the sun to go down upon swered. his wrath?' How can the ambitious struggle That vice and immorality prevail in no for a kingdom which is not in this world,' small degree in countries professing Chrisand embrace a faith which commands him tianity, we need not go out of our own to be to lay down his crown at the feet of another? convinced. But that this is the case only How should the professed wit or the mere because this benign principle is not suffered philosopher adopt a system which demands to operate in its full power, will be no less in a lofty tone of derision, Where is the obvious to all who are sincere in their inscribe? Where is the wise? Where is the quiries: For if we allow (and who that exdisputer of this world? How will the self-amines impartially can help allowing) that satisfied Pharisee endure a religion which, it is the natural tendency of Christianity to while it peremptorily demands from him make men better, then it must be the averevery useful action, and every right exer- sion from receiving it, and not the fault of tion, will not permit him to rest his hope of the principle, which prevents them from besalvation on their performance? He whose coming so. affections are voluntarily riveted to the pre- Those who are acquainted with the efsent world, will not much delight in a scheme fects which Christianity actually produced whose avowed principles is to set him above in the first ages of the church, when it was it. The obvious consequence of these hard received in its genuine purity, and when it sayings,' is illustrated by daily instances. did operate without obstruction, from its Have any of the rulers believed on him?' professors at least, will want no other proof is a question not confined to the first age of of its inherent power and efficacy. At that his appearance. Had the most enlightened period, its most decided and industrious enephilosophers of the most polished nations, my, the emperor Julian, could recommend collected all the scattered wit and learning the manners of Galileans to the imitation of of the world into one point in order to invent his pagan high priests; though he himself, a religion for the salvation of mankind, the at the same time, was doing every thing doctrine of the cross is perhaps precisely the which the most inveterate malice, sharpenthing they would never have hit upon : pre-ed by the acutest wit, and backed by the cisely the thing which, being offered to most absolute power, could devise, to disthem, they would reject. The intellectual credit their doctrines.

pride of the philosopher relished it as little Nor would the efficacy of Christianity be as the carnal pride of the Jew; for it flatter- less visible now in influencing the conduct of ed human wit no more than it gratified hu- its professors, if its principles were heartily man grandeur. The pride of great acquire-and sincerely received. They would, were ments, and of great wealth, equally ob- they of the true genuine cast, operate on the structs the reception of divine truth into the conduct so effectually, that we should see

or hypocritical professors. But whoever ac-
cuses it of a tendency to produce the errors
of these professors, must have picked up
his opinion any where rather than in the New
Testament; which book being the only au-
thentic history of Christianity, is that which
candour would naturally consult for infor-
mation.

morals and manners growing out of principles, as we see other consequences grow out of their proper and natural causes. Let but this great spring have its unobstructed play, and there would be little occasion to declaim against this excess or that enormity. If the same skill and care which are employed in curing symptoms, were vigorously levelled at the internal principle of the disease, the But as worldly and irreligious men do not moral health would feel the benefit. If that draw their notions from that pure fountain, attention which is bestowed in lopping the but from the polluted stream of human prac redundant and unsightly branches, were de-tice; as they form their judgment of Divine voted to the cultivation of a sound and un-truth from the conduct of those who pretend corrupt root, the effect of this labour would to be enlightened by it; some charitable alsoon be discovered by the excellence of the lowance must be made for the contempt fruits. which they entertain for Christianity, when For though, even in the highest possible they see what poor effects it produces in the exertion of religious principle, and the most lives of the generality of professing Chrisdiligent practice of all its consequential tians. What do they observe there which train of virtues, man would still find evil can lead them to entertain very high ideas propensities enough, in his fallen nature, to of the principles which give birth to such inake it necessary that he should counteract practices?

them, by keeping alive his diligence after Do men of the world discover any markhigher attainments, and to quicken his as-ed, any decided difference between the conpirations after a better state; yet the pre-duct of nominal Christians and the rest of vailing temper would be in general right; their neighbours, who pretend to no religion the will would be in a great measure recti- at all? Do they see, in the daily lives of fied; and the heart, feeling, and acknow-such, any great abundance of those fruits ledging its disease, would apply itself dili-by which they have heard believers are to gently to the only remedy. Thus though be known? On the contrary, do they not even the best men have infirmities enough discern in them the same anxious and unto deplore, and commit sins enough to keep wearied pursuit after the things of the earth, them deeply humble, and feel more scusias in those who do not profess to have any bly than others the imperfections of that thought of heaven? Do not they see them vessel in which their heavenly treasure is labour as sedulously in the interests of a dehid, they however have the internal conso-basing and frivolous dissipation, as those lation of knowing that they shall have to do who do not pretend to have any nobler obwith a merciful Father, who despiseth not |ject in view? Is there not the same cagerthe sighing of the contrite heart, nor the de-ness to plunge into all sorts of follies themsire of such as be sorrowful,' who has been selves, and the same unrighteous speed in witness to all their struggles against sin, and introducing their children to them, as if they to whom they can appeal with Peter for the sincerity of their desires-Lord! Thou knowest all things. Thou knowest that I love Thee.'

had never entered into a solemn engagement to renounce them? Is there not the same self-indulgence, the same luxury, and the same passionate attachment to the things of this world in them, as is visible in those who do not look for another?

All the heavy charges which have been brought against religion have been taken from the abuses of it. In every other in- Do not thoughtless neglect, and habitual stance, the injustice of this proceeding dissipation answer, as to society, all the ends would be notorious: but there is a general of the most decided infidelity? Between the want of candour in the judgment of men on barely decent and the openly profane there this subject, which we do not find them ex-is indeed this difference-That the one, by ercise on other occasions; that of throwing making no profession, deceives neither the the fault of the erring or ignorant professor world nor his own heart: while the other, on the profession itself. by introducing himself in forms, fancies that he does something, and thanks God that he is not like this publican.' The one only shuts his eyes upon the danger which the other despises.

It does not derogate from the honourable profession of arms, that there are cowards and braggarts in the army. If any man lose his estate by the chicanery of an attorney, or his health by the blunder of a physician, it is commonly said that the one was a disgrace to his business, and the other was ignorant of it; but no one therefore concludes that law and physic are contemptible professions. Christianity alone is obliged to bear all the obloquy incurred by the misdonduct of its followers; to sustain all the reproach excited by ignorant, by fanatical, by superstitious,

But these unfruitful professors would do well to recollect that, by a conduct so little worthy of their high calling, they not only violate the law to which they have vowed obedience, but occasion many to disbelieve or to despise it; that they are thus in a great measure accountable for the infidelity of others, and of course will have to answer for more than their own personal offences.