^ y li.^q/os-. Srom f^c fetfirarp of (profe66or ^amuef (tttiffer in (TUemorp of %\xt%i ^amuef (UttfTer (grecfttnrtbge 3?rceenfcb fig ^amucf (UltfTer (grccRtnrib^e feong to f^ £i6rarp of (pnnceton J^cofogicaf ^emtnarj BR 85 .B92 1819 v. 2 Burnside, Robert, 1759-1826 The religion of mankind THE RELIGION OF MANKIND. Primc.J .It (lie Mjiiuf-irturr fur tlie Finployracnt of the Deif inH Dumli, r»rt PJare, Ucrmnndscy. J. H)\v ELL, Supermtendenl. THE RELIGION OF MANKIND, IN A SERIES OF ESSAYS. BY ROBERT BURNSIDE, A.M. VOLUME II. Restatj ut his ego me ipse regam solerque elementis.— HoR. Hantian; PRINTED FOR THE AUTHOR; AND SOLD BY L. B. SEELEY, 169, FLEET STREET. 1819. CONTENTS OF VOLUME II. ESSAY XXXIII. TACi, ON THE MODE AND MEANS OF BECOMING PIOUS 1 ESSAY XXXIV. ON THE DIFFICULTIES ATTENDING THE COMMENCEMENT OF PIETY 20 ESSAY XXXV. ON THE EVIDENCE OF TRUE PIETY IN OURSELVES .... 39 ESSAY XXXVI. ON THE EVIDENCE OF REAL PIETY IN OTHERS . 5/ ESSAY XXXVII. ON THE ORDINARY SOURCES OF TEMPTATION 77 ESSAY XXXVIII. ON THE TEMPTATIONS OF EVIL SPIRITS 95 ESSAY XXXIX. ON THE USES OF TEMPTATION 121 ESSAY XL. ON THE GUILT OF YIELDING TO TfiMITATION 149 VI CONTENTS. ESSAY XLI. PACK ON THB MEANS OF OVERCOMING TEMPTATION 17^ ESSAY XLII. ON THi; DECLENSION AND REVIVAL OF PIETY 200 ESSAY XLIII. ON THE PRKSERVATION AND IMPROVEMENT OF PIETY . 221 ESSAY XLIV. ON PRESI'MPriON IN RELIGION 243 ESSAY XLV. ON RELIGIOUS DESPONDENCY 264 ESSAY XLVI. ON IMPROVEMENT IN THE WORSHIP AND SERVICE OF THE DEITY 283 ESSAY XLVII. ON IMPROVEMENT IN CHRISTIAN PRINCIPLES 303 ESSAY XLVIII. ON IMPROVEMENT IN CHRISTIAN OBEDIENCE 328 ESSAY XLIX. ON RELIGIOUS ( ONVERSATION 350 ESSAY L. ON AUSTERn V 36& ESSAY LI. ON FRIVOLITY AND THE LOVE OF THE ^^'ORLD 392 ESSAY LII. ON THE TESTIMONY OK A GOOD CONSCIENCE 415 CONTENTS. VU ESSAY LIII. PACS ON UEPUTATION 439 ESSAY LIV. OS BIGOTRY 461 ESSAY LV. ON LIBERALITY OF SENTOIENT 484 ESSAY LVl. ON EFFORTS FOR PROMOTING BENEVOLENCE AND PIETY 505 ESSAY LVII. ON THE CONNEXION BETWEEN PIETY AND PATRIOTISM. 524 ESSAY LVIII. ON RELIGIOUS ABSTRACTION 548 ESSAY LIX. gON WEARINESS OF LIFE 5G5 ESSAY LX. ON THE DREAD OF DEATH . . . , 588 APPENDIX. ON THE IMPORTANCE OF LEARNING TO THE CHRISTIAN MINISTRY 609 THE RELIGION OF MANKIND. ESSAY xxxrii. ON THE MODE AND MEAMS OF BECOMING PIOUS. IN undertaking to give directions relative to becoming pious, it may be thought, at first view, that I am invading the province of the Deity, or at least aiming at some- thing absolutely impossible. It is the Spirit of God alone Avho generates piety in the soul; for which reason, as also for its infinite excellence and importance, it is called ' his grace.' To lay down any niles, therefore, concernins;' the production of spiritual life, may appear as absurd as to tell a non- entity how it may exist, or to inform an inanimate substance how it may breathe. Since the Divine Being is no less the Author of personal religion than of being and. of animal life, it seems proper to infer, that He who had no associate at the creation, will confer the inestimable blessing of real piety when r 4 ON THE MODE AND MEANS OF BECOMING PIOU.«. him the evil which is likoly to result from his past ncg"- lii^cncc and conduct, and the a^^•ful condition in which he would find iiiniself, were he to die this nionicnt. He will rej>ly, perhaps, that his case is not worse than that of tliousands, if not of millions; that it is utterly improhahle so immense a multitude should experience any other than a favourable reception; that, in fine, were ^e negligence and misconduct complained of to continue even to the end of life, the mercy of God through Christ is infinite, and that he hopes to partake of it, especially as there are fa- vourable circumstances in his case — namely, comparative innocence, and various virtues. It will then be proper to point out to him distinctly, agreeably to the dictates of reason and of Scripture, the inapplicableness to the Uni- versal Judge of those considerations on which an earthly judge sometimes exercises clemency toward minor of- fenders— the inadmissibility of his arguments in defence, even in a human court — and the danger as well as impro- priety of extending an act of grace to one who slights and misimproves, if he does not abuse it. If, in the issue, he should not be so far affected by the conversation as to ap- pear Milling to reflect on the subject, or to renew the dis- course on another occasion, I suppose nothing more could be done respecting him at present, whatever Providence might direct to be done in future. But the event, happily, may be, that he yields to the ob- pcrvalions. What, then, is the next measure to be pur- sued? It seems natural to tell liim to go to the Divine Being by prayer; to confess the sins of omission and com- mission which he had just acknowledged that he had spent his whole life in — a period of many years perhaps — up to that moment; finally, to implore the divine mercy, through Christ, and also the aid of the Holy Spirit, that he nn'ght not negU ti'mj)er of ON THE MODE AND MEANS OF BECOMING PIOUS. 7 jnind, too, in which he has been supposed to be, he will readily own that the change is absolutely requisite, if he would be truly pious, or ultimately safe and happy. Hence is derived one reason for speaking to him so early concerning amendment. The subject ought by no means to be wholly avoided, even in this stage of the business, on various accounts : the passages of Scripture before recited enjoin it. The man may have hitherto lived in vice and profaneness ; in the neglect of the sabbath, of public wor- ship, and of reading the word of God. Surely, then, he ought to be told to alter his habits in these respects; other- wise, how can he expect to be heard by that Being, to whom * the prayer of the wicked is an abomination?' The very state of mind in which he is now represented, implies that he is no longer a stranger to the duties of considera- tion and inquiry relative to his spiritual concerns, or to f^elf-examination respecting his internal and external con- duct; nor can he avoid seeing the necessity for vigilance, seif-denial, and activity, with regard to the future. With- out such amendment, how can he obtain any credit with others for sincerity? What evidence, indeed, has he of it himself, while he lives in the indulgence of known sins, or in the neglect of known duties ? As to the opposite ex- tremes of despondency, or confidence in his own strength, to which the exhortations in question may be supposed to give occasion, it has already been recommended to him to implore the divine assistance with regard to ^departing from evil and doing good,' in the instances specified: to which it may be added, that the same assistance is equally necessary for regeneration and faith in Christ, for repentance and sanctification in general. The ob- stacles to be surmounted in undertaking and persevering in this great work, tend greatly to make him sensible that he needs the divine assistance, as also to inspire him witli joy and thankfulness that he is encouraged to solicit and expect it. Whether the subjects mentioned should be all noticed 8 ON THE MODE AND MEANS OF BECOMING PiOU5. in one conversation, or at several interviews, will depend on circnmstances. It may happen, that only one o[)[)or- tiuiity of discoursing with the incjuircr is likely to present itself — especially if he be approaching bis last moments. In so critical a case, it is evident the adviser, if not the inquirer, must i?elect and compress the topics of chief im- portance, as Providence may direct. The remarks hitherto made, relate to the first steps to be taken in the path of real piety. But what instructions are to be given next to the novice? and what is he further to do? In general, I would refer him to the measures usually recommended on such occasions; such as study- ing the Scriptures — attending the ministry of the word — reflecting on his disposition and conduct — intercourse with pious characters — and prayer. If the New Testament be examined, this will appear to be the practice of all the newly converted, and ])articularly of those who were awa- kened by the discourse of Peter on the day of Pentecost. But these directions being too general and vague to be suflicient of themselves, I Mill endeavour briefly to ex- plain their uses. The preceptive parts of Scripture, whether of the Old or New Testament, that relate to particular sins or duties, may be supi)osed to be intelligible to the merest child in religion. Nor should they on any account be overlooked by him; because when he asks himself how his own cha- racter stands with reference to them, he will quickly find himself either reproved or admonished. The progress, too, in obedience, to which they urge him, tends to im- press him still more with the alienation of his natiu'al dis- position and former habits from holiness; in conse(iuence of which, he experiences the utmost difliculty in proceed- ing, as well as in setting forward and continuing in the right Avay. This increased view of his original depravity conduces greatly to humble him, to dispose him gladly to ac(|uiescc in the idea of ' being justified freely by the grace of Ciod through the redemption of Jesus Christ,' and to ON THE MODE AND MEANS OF BECOMING PIOUS. 9 strengthen his conviction of tlie need in which he stands of divine assistance. Even the general exhortations of Scripture — such, for instance, as those contained in the two great coniniandmcnts — though they admit of a less easy application, may prove of great use to the reflecting mind of the person in question, hy extending the view he has, hoth of his guilt and of his moral imbecility. He can scarcely think of the striking manner in which he is en- joined to love God, without experiencing a proper sense of his long-continued and deep-rooted enmity against the true worship and service of God, before this change in him commenced, as also of liis occasional indilierence, weari- ness, and absence of mind, M'hen engaged in the duties of devotion, since that change. In like manner, when he con- siders that he ought to Move his neighbour as himself,' what can he think of his benevolence, or even of his equity, towards others, on recollecting how studious he is of his own honour, comfort, and advantage? It is ea«^y to see how such reflections tend not only to make him a bet- ter member both of the church and of society, but to pro- mote those most important feelings of the soul — godly sorrow, rejoicing in Christ Jesus, and thankfulness for the mflucnces of the Holy Spirit. Certainly a mere convic- tion of deficiences and faults, be it ever so strong, will not compensate for the want of amendment; but at the same time, it is a necessaiy prerequisite and a powerful incen- tive to ' newness of life.' Useful, however, as the study of the divine law may be, for certain purposes, I cannot but think that the new dis- ciple of Christ ought not to fix his attention chiefly, much less solely, to that study. Holy, just, and good, as the law unquestionably is, it appears, when alone, austere and rigid. It exhibits an authority which unsinning angels may be- hold, as man himself before his apostasy likewise beheld, with a reverence unmixed with solicitude; but we, in our present circumstances, require mercy as well as authority^ VOL. II. B 10 ON Tilt MODE AND Mr.AN> OF iiK(O.MlN(. PltHlg. the bowels of a parent, and the atieetion of a friend, ix.^ well as the enactments of a ri^diteous sovereign. The law alone converts the Chrii-tiau life into a series of disagrce,r able restraints and painful exertions, presenting scarcely any other idea exco[)t that of a long and constantly re- newed task; and according as the mind adverts to per- formance or to failure, it Mill be tentpted to mingle self- complacency with the satisfaction arising from the testi- mony of a good conscience, or despondency with the com- punctions of true penitence. To i)revent these evils, I would recommend the new convert always to study the doctrinal parts of Scripture in conjunction with its pre- cepts: and in giving this advice, I am supported by the remarkable circumstance, that not only a considerable portion of the inspired Epistles, particularly the Epistle to the Romans, presents objects to the understanding and to faith, but even the ])receptive part?, both of the Old and New Testament, are intermingled with references to tlvose objects. The new believer, in the course of attending on (he ministers of Christ, will hkewise find, that the illustrar lion, the proofj and the application, of these to|)ics, con- fititute, for the most part, the substance of their public ad- dresses. The peculiar communications of Revelation to which I refer, kindle in the soul magnanimous and gene- rous passions, inspire it with love to llim whose law it is that claims obedience, and put it into a state of hope and joy, tlie most favourable that can be for exercisiiig selt- denial, .and for making the elTorts requisite to that obe- dience. The traveller whose fancy is filled with idea- no less miignillcent than just, and who with reason anticipates a splendid issue to his journey, while his bosom is elevated or glowing with pleasing pas^^ions, hardly feels the rough- ness of a bad road, the inconvenience of mai'shy ground, t>r the fatigue of ascending steep eminences. The child and the dependant are ajjt to lijrget their own pleasure or benefit, when the object of the one is to gratify a beloved parent, and of the other to serve a highly esteemed bene- ON THE :!.IODE AND MEANS OF BECOMING PIOUS. 1 1 factor. It was under the influence of feeling? like these, thiit the apostle Paul thus expressed himself: 'The love of Christ constrains us; because we thus judge, that if one died for all, then were all dead, and that he died for all, that they who live should not henceforth live unto them- selves, but unto him that died for them, and that rose again.' The vessel that went on slowly and heavily, while its motion arose merely from the laborious working of the oars, proceeds briskly and gaily, when every sail is spread, and filled with the favourable breeze. The^new pupil of Christ is well prepared for this study of revealed tniths, by the facts, the knowledge of v/hich he obtained from experience. However humiliating and painful some of them may be, he will not treat them as foul calumnies, or as extravagant satires on the character and condition of mnn by nature. Feeling their mournful certainty, he will not hesitate to believe them, notwith- standing any mysterious circumstances connected Vviih them. Needful as he finds both forgiveness and sanc- tlfication, he considers nothing as indifferent, that relates to the Father, the Son, or the Holy Spirit, to their pur- poses and transactions, or to the illustration and confirma- tion of those high expectations they have autliorizcd hinj to entertain. The information given him, is, in his opinion, too valuable to be thrown away, on account of that infor- mation which is at present withheld. Of course there is no fear of his treating these points as matters purely spe- culative. He needs them to allay his terrors and to exalt his hopes concerning the unknown world, to inflame his desire of heavenly good, to animate his courage in con- flicting with temptation, and to strengthen his patience relative to duty and .suftering in this world. Thus is he whom the Apostle calls ' a new crcatmv,' put into a state of mind favourable to 'departing from evil and doing good,' which perhaps is the great, if not the only thing, wanting in sanctification, since the good or the evil itself is often sufliciently obvious. At the siune time 12 ON THE MODE AND ^fEANS OF BECOMING VU)VS. I am fur from thinking that this is always the case; and therefore must strongly recommend to his attention the subjects of right and wrong, and the will of»Go(l, or the will of Christ; the dictates of reason, together Mith the commands and prohibitions of Scripture; the practice of holy men, both in ancient and modern times; and, above all, the example of our Lord Jesus Christ. By conversing with his fellow Christians and with pious ministers, he will get many serious difficulties removed, and obtain much useful information. He will feel greatly encouraged at finding that others have encountered ob- stacles similar to his own, which, through divine grace, they surmounted. By observing the fruits of their faith and love, his conscientiousness, spirituality, and holy zeal, will be presei*ved, revived, and increased. He will catch something of the heavenly flame which he perceives burn- ing in their bosoms. In prayer, likewise, he will find many helps to growth in grace. On such an occasion, he addresses the Great Being with, whom he will ' have to do' hereafter — at a time when any fatal eviJ that Omniscience may discover in his character can be corrected — the Being avIio * abundantly pardons,' and who, by the Spirit, helps his many infirmi- ties; the author of his prosperity — his refuge in adversity — his shield against the assaults of the last enemy — and his ' exceeding great reward' for ever and ever. I am not aware that more directions of a general nature can be given to the serious iiujuirer after piety. If lie wishes to imdcrstand his duty, and to discover the means of obtaining spiritual enjoyment, in particular cases, he must consult his conscience and his Bible; hv nuHt have recourse to those who are better acquainted with the sub- ject of real religion, by experience, than himself; he must, above all, ask the Father for the Spirit of illumination. The works of practical commentators, both living and dead, will assist him much in exph'.ining the Scri])tures, and iippl\ing them to his own iii-e. I'hcre are, aho, many ON TH£ MODE AND MEANS OF BECOMING PIOUS. 13 observations, Vv^hich, as he proceeds in the divine life, he will be led to make; from which certain queries and solu- tions will arise, tenduig greatly to his spiritual improve- ment and comfort. The followiuij may serve as a speci- men. * I know not,' says the new convert, * what to utter in prayer. I feel my heart extremely insensible in the exercises of devotion. I have little enjoyment in religion: I attend to it, no doubt j but more because I am convinced it is my duty and interest so to do, than for any present gratification I find in it. Divine truths do not affect me, as I wish: I understand and believe them, but tliey do not strike me as if they interested me; or if they interested me once, they seem at times as if they had lost their interest. I pray again and again for spiritual blessings; but I per- ceive no good effect in answer to my prayers. JNIy wan- dering thoughts, and the emotions of envy and ill will, of impatience muter trouble, and distrust of Providence, which I feel within, are repeatedly expelled, and as re- peatedly renew their incursions. 1 lament them and pray against them; but occasions for similar mournings and supplications continue to recur. I attempt to go forward in piety, but seem as if I made no progress. The informa- tion which the gospel gives me relative to the Redeemer, deserves, I am well convinced, on my part, the strongest feelings of admiration, penitential sorrow, joy, and grati- tude; but how to exercise those holy passions, and to act suitably to them, ' I find not.' The objects of faith, I know, are as real as those of sense, and doubtless infi- nitely more calculated by their nature and importance to impress me: but O how far — very far — short do they come of producing their effect!' The questions arising out of such observations as these,, made by a man himself on his ov.n spirit and character, considered in a religious view, are not prompted by idle curiosity, or by any turn that he has for vain speculations. They touch the heart of that piety with which eternal safety and happiness -tauu connected. The feelings abovr 14 ON THE MODE AND MEANS OF m:fOMINT, riOl'5. mentioned may be coimterfeited, it i> true, a> well as the external marks of genuine c:ol(l ; since 'the heart is de- ceitful above all things, and des:j)crate]y wicked:' but as the latter belong to real gold notwithstanding, so the former are naturally and necessarily the feelings and the expressions of a man ' in whose spirit there is no guile/ With respect to the queries arising out of them, the only answers, I believe, that can be given, may be summed up shortly in the following remarks. He who is just be- ginning to learn, catmot reasonably expect the improve- ment or entertainment of a great proficient; or even the same ease or rapiti progress in study. The patient who is under cure, must not be surprised at finding that me- dicines are bitter to the taste, painful in their operation, and not always equally efficacious; that his cure is slow in its progress; and that relapses sometimes happen. The warrior ought not to look for the security, the tranquillity, or the enjoyment appertaining only to a state of peace, or always to promise himself victory. T"here is scarcely any valuable or durable good acquired, till after long care, toil, and perseverance; for wliich reason, * the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, till he receive the early and the latter rain.' Earth ought, no doubt, to improve in resemblance to hea- ven, as much as possible; but a state of trial never can be rendered so safe and happy as a state of perfection. Though faith ought to * grow exceedingly,' and ' patience to have her perfect work,' yet the invisible world can nc- ▼er produce the eflect that is expected \v\\vn it becomes visible, nor can the future operate, as it will when present. Adversity will never acquire the properties of prosperity; for though artliction may be endured, it is felicity only that caj\ be enjoyed. The conclusion of the apostle Paul, after liaving made observations somewhat to this effect in one of his epistles to 'J'imothy, will apply here: 'Consider what I say, and the Jvonl give tbee understanding in all things.* 0\ THE MODE AND MEANS OF BECOMING PIOUS, 15 I have finished the dh'cctions I had to give respectins^ the mode and means of becoming pious. The inquirer, however, whom I shall suppose to have for some time at- tended to them, will probably ask whether he is already become pious? or under what circumstances, at least, he may safely determine that he answers to this most impor- tant character? He may be truly pious, for aught that ap- pears, at the present moment. He perhaps was so when he first attended to serious discourse, or put the moment- ous question, 'What shall I do to be saved?' Where real religion actually takes place, it begins in some such man- ner; and where a course of geiuiine piety is for the most part steadily and constantly pursued, the entrance upon if was usually marked with some such signs. The ignorance or uncertainty of the individual concerning the fact, is no proof of its nonexistence; nor yet do his fluctuations, or his occasional alterations for the worse, evince the con- trar}'. Still less does his want of comfort in the ways of holiness, afford sufficient evidence that he is not walking in those ways. ' God, that knoweth the heart,' who ' sees all the works that he hath made' — particularly the work, of grace — ' to be very good,' may behold him truly pious, though persons around him remain uninformed of the in- ward change, and though he himself fears that he is de- ceived by a false appearance. But, on the other hand, it ought not to be concealed, that the heart may not yet, in reality, be ' right in the sight of God,' even thougli many things be done and suffered, for no inconsiderable period of time. A man may take a road, which, though very near the right one, and very much resembling it, by insensibly deviating from it, may at length verge into one that proceeds in quite an opposite direction. In this un- happy case, the traveller loses the fruit of all his care and diligence, of all his privations and labours. The scholar, likewise, may, at the expense of much attention, applica- tion, and patience, acquire the knowledge of certain parti- culars relative to a subject, without ever understanding the 10 ON Tlin MODE AND MEANS OF IJECOMINO PIOUS. essence of that subject, Tiiat this is possil)lc in the case of one professing to seek after Ciod, can scarcely be doubted; when we hear the Apostle speaking of a man as 'once en- lightened,' as having ' tasted of the heavenly gift and of the good word of God/ as having felt ' the powers of the world to come,' at the same time supposing it possible that he may ' fall au'ay;' whicli, according to other passages of Scrii)ture, could not have happened, had his heart been truly upright. Let the man, tlicrefore, Mho wishes to know whether he is at present pious, or after what length of time, what exercises of mind, what course of spiritual discipline, and after what attainments, he may safely pro- nounce himself to be ' in Christ,' and ' a new creature,* 'rejoice witli trembling.' The m.ost favourable appear- ances will never free him from the obligation of ' giving diligence, to make his calling and his election stu'c,' Let him ' continue in well doing,' as at least one sign of his ever having done well to purpose; for though a wrong road may be persevered in as well as a right one, the spiritual traveller who does not ' hold fast the beginning of his confidence, and the rejoicing of tlie Iiojie firm unto the end,' will surely find at last that he has mistaken the road. If, therefore, he has had the misfortune to wan- der from the path which he thinks to be right, instead of vainly and dangerously occupying himself in recalling to mind and collecting circumstances to i)rove that he was once in it, let it be his object to return to it without delay. It i-; now almost needless to tell the pious inquirer, tliat however strongly and justly he may feel satisfied concern- ing the genuineness of his piety, his work is far from being finished. His business is to be continually * growing in grace.' * Forgetting,' in every other j)oint of view than as an encouragement to proceed, ' the things that are bcliind, and reaching forth to the things that are before, let him press toward the mark for the prize of the high calling of Ciod in Christ Jesus,' On this side of the grave, ihvvc will always be some evils in him to be corrected, and some QN THE MODE AND MEANS OF BECOMING PIOUS, I7 defects to be supplied. His views of divine truths will ever be capable of enlargement — at least he may recover the idea of them he once had, or be made to see them ia a new light. The review of the same facts, will render proper the return of the same pious emotions they origin- ally excited. Similar difficulties, sorrows, and regrets, or similar successes, will call for similar supplications or thanksgivings. The recurrence of the same circumstances, requires the repetition of the same duties; and new re- lations or situations may possibly impose an obligation to new duties. The account thus given of the commencement and pro- gress of real piety in the soul, naturally conveys the idea that it proceeds with the greatest difficulty and with ex- treme slowness — especially when we see the subject of it so often obliged to review his steps, and to consider whe- ther the road in which he has hitherto walked is the right one. Yet there are cases in which divine grace makes rapid progress in a little time. Divine knowledge, godly sorrow for sin, joy of faith in Christ, delight in the wor- ship and service of God, cheerful obedience, and holy zeal, seize and animate the breast, as it were, in a mo*- nient. Day succeeds to night, and summer to winter, widiout the intervention of twilight, or of spring. There is no distance of time between seed-time and harvest. The * new creature' attains maturity, without passing through the intermediate stages of infancy and child- hood. Saul of Tarsus, who, the moment before, was a violent persecutor of Christianity, becomes a warm friend to it, and a zealous apostle. The worldly-minded and un- just Zaccheus at once gives half his goods to the poor, and makes restitution fourtbld. Such is the pleasure of * Him who worketh all things after the counsel of his own will !' These striking instances of conversion, however, are perha[)s not very frequent. Yet it is not uncommon x.<^- VOL. II. c 18 ON TFir :\ioDn and imeans of becoming pious. observe a new convert of plain sense, with (cw advantag-es of education, acquire in a short time a faciiity of under- ftandincf theological topics of the most abstnise nature, of cxpre?sivig himself with propriety on tliem, and, what is far more important, of properly applying- and improving" them. Thus does he know more of divinity than the great- est scholars or the most acute philosophers that remain unenlightened hy the Holy Spirit, who ' reveals to babes tliosc things which he hides from the wise and prudent!' The same i)erson, too, by the same divine aid, is not un- lVe(picntly in a short time set free from the * guilty bond-: age' of stubborn lusts, and of strong prejudices against the Divine Being; so that he finds devotion pleasant and pro- fitable, the ways of holiness comparatively easy, and the world depiived in a great measure of its untUie influence. The principles of Revelation and of Christianity, accom- panied by a supernaturiil energy, produce effects on the mind and heart far more wonderful in their nature, benoht, and rapidity of progress, than any ever heard of, result- ing merely from principles of reason, morality, and na- tural religion. These remarks certainly have an encouraging tendency with regard to the serious inquirer cotK-erning piety, who is in doubt respecting the mode in whieli the Divine Being may see fit to operate upon him, since he cannot tell, pre- vious to experience, whether the work of grace will be difficult or easy, slow or rapid. Be it, however, which it may, no uncertainty on this head, no apprehension, or even experience, of the mode that appears least eligible, .should deter any one from undertaking a pursuit so in- dispensably necessary to final safety and felicity. Happy, thrice happy is he, who, through divine grace, has made the trial and in a degree succeeded ! 1 have no need to re- commend the union of humility and gratitude to Heaven with the joy he so justly feels on the occasion. He knows his obligation, and cheerfully acknowle- justify the infert^ice dniwn from it in favour of sloth and sell" in(hilgencc; of dc^jiond- ON THE difficulties;, ic; 2t ^cy, nnd still less of procrastination. I shall endeavour to meet these difficulties fairly, not only in justice to the person who pleads them, hut hecause the discussion is use- ful, and necessary to their heinq; surmounted. The first I shall notice, is tliat which arises from evil propensities, and aversions to various branches of duty — particularly those of a religious nature. That children are not free from them, and that they soon discover them, are indisputable facts. There are indeed cases in which piety appears veiy early; but notwithstanding this, those who have the care of youth, and are much with them, find occasion, as it is doubtless their incumbent duty, to check the growth of these ill weeds, and that in an immense variety of instances. The reproofs and admo- jiitions, however, of parents or tutors, the selection of proper attendants and compapions, and a diligent aim to preserve the mean between severity and indulgence, fail, perhaps, of producing even good morals, and deconnn with regard to religion. But supposing falsehood, profaneness, neglect of sacred duties, or irreverent behaviour in per- forming them, to he curbed by the means above mention- ed, as easily and as successfully as improper gestures or motions in the management of the person; yet secret ac- tions, and trains of thought or indulgence of the passions, when criminal, vrhich are not manifested by outward signs, being unknown to pious relations, guardians, or friends, cannot be animadverted upon or corrected. The mind of the child, therefore, may nm upon his play or his lessons on the sabbath, as well as on other days; he may attend family or public worship entirely against his will; he may be thinking of something else the whole time of the ser- vice; he may be heartily glad when it is finished, and never bestow one serious reflection \ipon it afterwards, without the possibility of prevention on the part of man. His re- ligious connexions, it is true, from recollecting what their own disposition once was, and from their knowledge of human nature in general, may conjecture what passe* 22 ON THE DIFFICULTIES, &c. within him, and by addre?s in convcrsiuc: ^vith him, teach him the difference between good and evil, and even endea- vour to gain his affections over to the side of the former. But it is only he himself, luidcr a divine influence, that can actually check these internal disorders; and though this influence is often exerted, sooner or later, as an encou- ragement to these laudable exertions, accompanied as they are by fervent and constant prayer, yet these checks on his part do not always take place. He finds it easier, in fact, to follow his natural inclinations to evil and anti- pathies to g(X)dnesp, than to direct or control them. Every one who looks back to the state of his mind when he was a child, must, I think, be sensible that there was in it more or less of the opposition I have been describing to real religion. Notwithstanding any iin\ar(l thoughts or feelings, excited by conscience or by other means, to the contrar)', it for the most part at that early period mani- fests itself in the way just stated, as it is known to be out of the view, and not subject to the animadversion of any visible power. Under these circumstances, let a child, as frequently liappens, receive occasionally what arc called religious impressions; by which I mean, feai^s of the awful conse- quences that may arise from acquiescing in or indulging this bad state of his mind, as also some desires to have it corrected. His conscience may sting him more than or- dinarilv with a sense of guilt. He may connect the idea of hell with the evil of death, which he knows he must undergo one time or another, and perhaps soon. He may be alarmed or .soothed by something he has heard from those wliom he esteems and loves. He may wish he had the !«ame prospect of securit}' and happiness in the future world, which he thinks they have. Real ])iety is not un- reasonably expected to commence in sonu* such ideas and emolioMs; it certainly often results IVoni tliem. Happy is he who experiences them! because though they do not always tonuinate iu solid and pennaneut eflccts, yet the ON THE DIPFICULTIES, &c, 23 liitter always originate in them. But what is the imme- diate result to the young and tender subject of them? Pliable as his mind is, he finds religion to be as distasteful as a bitter potion; the idea of parting with the pleasures of »in, as terrible as the proposal of amputating a limb; and what is still more discouraging, that the uneasy sensation is not likely to be soon over, or seldom, if ever, to return. Hence he is tempted to feel regret without ceasing to give cause for regret, to desire without an effort to obtain the object of desire; At least, perhaps, no decisive effect follows at present, if ever. The temptation is the greater, where the aversion to piety happens, as in some instances, to be particularly violent. The next difficulty in the way of becoming tnily religi- ous, arises from evil habits; and it grows out of the former. Unreasonable aversions and propensities, neglected or in- dulged for years, of course settle in such habits. This may happen during childhood, notwithstanding the constantly- repeated checks given to the minor for years, by the vi- gilance and activity of those M'liose conversation and ex- ample Avere favourable to generating and cherishing in him a right disposition toward God as he grows up into life. But how much greater will the danger be of con- tracting evil habits, should he be cast among people of the opposite description, and be perhaps obliged to form connexions with them ! He now hears the opinions of in- fi^dels; his attention is called to the practice of the profane and immoral; and though he may not join either the one or the other, yet the spirit of the irreligious moralist and the nominal religionist is too congenial with his own, for him not to feel confirmed by it in his present dislike of real piety. In proportion, too, as scenes of business or pleasure open to his vieAv, impelling him to exercise his powers of activity or enjoyment, he becomes more at- tached to this world, and more alienated from the other. His temptations increase; and therefore it may be ex- pected that the constitutioiml evils within him, being- 24 ON THE DIFflCULTIES, &«. unopposed by a contrary principle, will show themselves, and be strengthened more ;uid more. In consequence of remaining in this condition for some vears, his religions impressions, before spoken of, must be nearly, if not altogether, effaced. Let us, honever, suppose them, by some circumstance or another, re- ncM'ed. In that case, he probably appears to himself mure accountable for the barrenness of his mind, m a religious view, or for the unprofitable, perhaps noxious herbs that over-run it, not to speak of gross deficiencies or impro- prieties in his words and action-;, than during his mino- rity. His guilt must of course be found all this time to have been greatly accumulating. The removal of his pi- ous guardians in diildhood by death, one after another, reminds him of his own mortality, and of the progress he is making in life; at the same time, the recollection vi their good counsels, so often rc^'ected by him, and the conviction that they now enjoy a felicity beyond concep- tion, arc eminently calculated to revive both his fears and desires in favour of i)iety. But what a formidable enemy has he to encounter in his evil habits! Here is one man against a thousand; here is a mighty torrent to dam \\\); here is an inveterate disease to attempt to remedy. He can scarcely avoid feeling discouraged by the terrific ap- pearance, in defiance of the consideration, that if iie de- fers the concern for many years longer, as is the case of multitudes, the difficulty will inconceivably increase in magnitude and strength. The frecpient recurrence, not to say tminterru[)ted con- tinuance, of disagreeable duties to be performed, and of sinful pleasures to be abstained from, is anui'.ier consider- able obstacle in the way of becoming pious. This lias been already hinted at, but it merits illustration. Attention, consideration, faith, and the exercise of holy alleetions, arc called fur in de\ olion, more thtm once every day, par- ticularly on the sabbath. Nor ought the spirit of religion to be cunfiucd to acts of worship. The works of nature re- ON THE DIFFICULTIES, &c. 2.J quire devout admiration, and tlie events of providence, gratitude or resig-nation. The vicissitudes of life and in- stances of mortality, present frequent occasions for reflect- ing on the infinite superiority of spiritual and heavenly, to earthly blessings. The company of the pious often pro- duces an obligation for eitlier introducing or uniting in re- ligious conversation — perhaps in schemes for the promo- tion of true godliness in the world and in the church. Even the society of the ungodly, not rarely aftbrds occa- sion for speaking a word in season. What a prospect is here held out to a man who considers all these occupa- tions as insipid, if not irksome ! He would not object to going to a place, into a company, or about business, that was disagreeable, for once; but here the calls are incessant. He would consent at intervals to pass a little time unplea- santly, in applying to a science or art for which he lias no taste : but how can he think of engaging in such a study, when it attaches itself to other kinds of business tliat claitH his attention, and even to his seasons for recreation, the wakeful hours of night themselves not being exempt from its interference? On the other hand, the occasions of sin to be shunned, or at least withstood, are no less frequent. He has not only, as in the former case, to deny a selfish and covetous temper, whenever a fair object of charity or of pious zeal demands the sacrifice of property which he can afford to part with, but he must not be vain of his own talents or successes, envious of another man's superiority, passion- ate where irritability is excited, or revengeful where he thinks he is injured. Objects, however, incidents, and circumstances, are continually presenting themselves for the exercise of vigilance or self-denial. It is not occasional danger that threatens, an occasional assault tliat is to be resisted, or even a few campaigns that he has to serve; but in commencing a man of piety, he enters on a war in which he will be surrounded by enemies, and which will VOL. II. s 26 *^^ I'HE DIFFICULTIES, &c. la«t. during the whole of life. An iindert.iking- of lhi« kind, seems to be an absolute resignation of ease and en- joyment. The next difficulty attending the commencement of piety is this; that the novice experiences a long series of mortifications, without any considerable interval of sa^ tisfaction. He has attempted, it may be, to perform the duties of religion in a devout state of mind; he has, in op- position to his natural inclination, obeyed the commands of God; he has denied himself such gratifications as were forbidden by conscience and the Scriptures. But what is the result? He has similar obstacles to encounter, and si- milar patience to exercise. His privations and labours continue undiminished, without recompence. He indeed reads in the sacred writings of assistance, of enjoyment, and of success occasionally granted to the people of God; he likewise hears acknowledgments made by one and an- other to this effect; but he himself never perceptibly ex- perienced any thing of this kind, though he has for some time sought and waited for the divine interposition. He never found the word of God ' more desirable than gold, yea than much fine gold/ or ' sweeter than honey, yea than the honey-comb.' He never, so far as he knows, was helped by the Spirit in prayer, or found it ' good to draw nigh unto God,' or ' saw his power and his glory in his sanctuary.' He never could say, ' My meditation on God shall be sweet;' ' the ways of Misdom are ways of pleasant- ness, and all her paths are peace;' ' I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord!' He knows nothing of the ^joys of failh.' Re- ligion to him appears a barren heath; it jiresents thorns, without roses; sandy deserts, but no sjjrings of water. The road, so far as he has travelled in it, is rough and steep. No object has yet occurred to charm his eye or elevate his spirits. Every other study, however disagree- able in the conmiencemcnt, soon all'ords pleasure and manifest advantage, as the scholar proceeds; in this, the ON THE DIFFICULTIES, &e. 2/ calls for exertion and patience follow one another in long succession, without any moment of relief or gratification. But the chief discouragement attending the pursuit of piety at the beginning, still remains to be mentioned. The person who engages in it, after all his labours and sufferings, continues totally uncertain what progress he has made. He does not even know whether he began rightly, and whether he may not have the undertaking to begin entirely afresh. He is conscious of many slips and repeated falls, some of which are by no means inconsider- able: so that were the darkness that surrounds him to be in a degree dissipated, he might have the mortification to find himself still at the bottom of the hill he is to ascend, for aught he can tell to the contrary. Appearances are not such, that he can ascertain whether the road in which he has hitherto travelled is the right one : hence he is in constant fear of being obliged to take another road, and, after all his toils, of being, in reality, as many miles from the place whither he proposes to go, as he was before he took a single step. So different does he find the science of religion and the heavenly art from all others he ever studied or heard of, that notwithstanding the time and pains he has bestowed upon them, he is in doubt whether he knows any thing yet as he ought to know, because he has been credibly informed, that he who is not ad- vancing toward the higher parts, has not yet learned the rudiments: for which reason, his fears concerning the pre- sent and the future, prevent his deriving any comfort from past attainments. Such are the difficulties which most commonly obstruct a change of heart, and the entrance on a new life; though every convert may not encounter the same difficulties, or at least in the same degree, and for the same length of time. I shall say nothing at present of the neglect and ill treatment which he who begins to inquire after God sometimes experiences from those around him, because, however sorely difficulties of this kind press upon liim '_>S <^N THL DiniCLLTlES. 4r. ^\ henevcr they occur, the instances of them arc happily not N'cry frequent in the present age, and in this country. But there is another impediment which I mu5t not wholly omit, because, thou£^h he cannot contemplate it as a dis- couragement at the moment it operates, since it is invi- sible, vet the certain information given him of the perni- cious eft'ccts arising from it in numerous cases, and of his own liability to the danger, is truly fOTmidablc. He who knows and believes the Scriptures, is aware that I refer to the temptations of Satan. That inveterate enemy of man, particularly of our eternal salvation and hajipiness, is well acquainted with o\u' character and circumstances, and, with a skill equal to his malevolence, avails himself of our weak side, in endeavouring to effect our niin. This subtle and eloquent orator addresses us, though unperceived, and employs all the advantages, which, on account of the im- materiality of his nature and the superiority of his facul- ties, he possesses above the most artfid of earthly deceivers, in suggesting ideas tending to influence the imagina- tion and passions, in direct opposition to reason and the Bible. The unhappy result is, that when any one hears * the word of the kingdom,' this evil spirit too often • catches away that which was sown in the heart of the hearer,' * lest he should believe and be saved.' We need not wonder, therefore, that in spiritual and eternal con- cerns, a man discovers more attachment to the cause of absurdity, of weakness, and of wickedness, more ingenuity in inventing or magnif\ing objections to quitting it, and more unwillingness to do justice to the arguments and motives employed on the side of duty and true interest, than in any temporal affair, where the passions happen to possess the ascendency over reason. In the former in- stance, human nature is latally aided by a power far ex- ceeding itself in ability and in depravity. In like manner, ir» tlie time of our Saviour, the unhappy demoniac was in- duced to injure himself with a vigour and an unnatural cruelty far surpassing the influence of cuuiuiou msuiiity; ON THE DIFFICULTIES, Ac. 29 and when there was the smallest effort made toward com- ing to Christ, the malignant spirit exerted himself with greater violence. It may seem strange, that the obstacles which have been represented as particularly presenting themselves in a concern of such infinite importance, should be permitted by the Divine Being to exist. Possibly his object may be to magnify his power and grace the more by surmounting them, as also to increase the felicity of the individual, who, notwithstanding these impediments, is truly con- verted. But whatever may be the reasons, they certainly do exist; and therefore it is of importance to consider how we are to act in consequence of them. The pursuit of piety surely ought not to be deferred on account of these obstacles, because in that case, as was before hinted, their magnitude would appear to have increased, at the moment when the ability to encounter them had decreased in the same proportion. No utility, and much less necessity, can be pleaded for such a postponement as is sometimes urged with respect to the making of a will. In the latter case, tlje testator by delay may prevent the occasion for making a new will, or at least of considerably altering the old one, on account of a change of circumstances. Yet even here, a prudent man would not risk the chance of leaving an im- proper will, or none at all, by not preparing beforehand a general outline or statement of his intentions, especially if his concerns were great and complex, or the succession in- volved considerable difficulty. How much less, then, ought such a delay to take place in the case of piety, where no change of circumstances can render useless what has been already done, or require it to be altered, provided it be real ! Still less will the difficulties attending it excuse the neglect of it altogether. The consequence of this would be, the iiTeparable loss of happiness, and exposure to certain misery for ever. Nor is this the judgment only of the pious, or the declaration of a book which is infallible. The necessity of religion to human safety and felicity, is 30 ON THE DIFFICULTIES, &c. recognised by the national institutions, and by the exter- nal regard paid to it by numbers of the irreligious them- selves. Indeed the secret apprehensions of every indi- vidual occasionally affirm the same. Instead, therefore, of vainly regretting the existence of obstacles which cannot be annihilated, or pleading theni as an excuse for sloth, which would in the end subject us to inconceivable loss and distress, let us direct our atten- tion rather to the powerful considerations for encourage- ment, which, happily, may be opposed to these obstacles. Here, then, let me observe first, that difficult as the pursuit of piety may be, success is not impossible. A right tlisposition of mind toward God is not a beautiful fiction, excellence merely ideal, an advantageous quality of the mind that may be conceived of and hmged for, but no Mhcrc existing upon earth. The Scriptures always re- present it as attainable, and furnish many illustrious ex- amples of it, both before and since the time of our Saviour. Nor does a doul)t exist, that there are pious people in the world now, as well as formerly. Their number, too, is by no means so inconsiderable, as to preclude any indi- vidual from the hope of becoming one of them. It is true, there is an improbability, which, in a practical view, dilfei's little, if any thing, from an impossibility. A man of mean birth, of inconsiderable talents, and in an humble station, has little reason in general to think that he shall by his exertions, under favour of Divine Providence, acquire af- fluence or rise to honours, though instances of this kind sometimes occur. But piety does not associate itself principally with great natural endowments, or with sin- gular external advantages. It is, in fact, much oftener found among the common people, than in the higher classes of society. It may possibly exist among a man's own re- lations, friends, and acquaintance. What reason, then, has he to suppose, that it may not fall to his lot also to ap- ])ear am(»i\g those who shall ' shine as the sun in the UiniMlom of their Father?' There is wotliiug so vciy parti- ON THE DIFFICULTIES, &r. gf cular in his mind or circumstances as to forbid his aspiring-, witli the divine blessing-, to so exalted a situation. Let him 'dare' to be safe and happy: ^vhile ' Jesus is passing by,' let him call out aloud, ' Jesus ! Master ! have mercy- on me !' and when conscious guilt, a sense of deep de- pravity, timidity, and temptations, urge him to hold his peace, let him exclaim the more vehemently, ' Jesus ! Master! have mercy on me!' The next ground of encouragement is the promise of supernatural assistance. I liave no occasion to prove that the Holy Spirit, being God, is able ' to do far exceedingly above all that we are able either to ask or think;' to illus- trate the actual exercise of his power, by surmounting the difficulties arising from gross blindness, violent prejudices, confirmed habits of evil, and peculiar circumstances of temptation; or to shoM^ that he will be given by the Fa- ther to all who ask him with earnestness, with persever- ance, and in the course of using those means which the Scriptures enjoin. The principal doubt of the seeker after God is, whether he has ever really experienced, or is likely ever to experience, this most salutary and beneficial in- fluence. Here let me obsen'e, that it does not follow that he has never felt that influence, because he has never yet seen ' signs and wonders.' Sometimes, indeed, when the Spirit gives life to the soul, the miraculous events attend- ing the resurrection of Christ seem rencM'ed; the mind is shaken by uncommon terrors; the divine glory appears to its viev/, before which the enemies within become as dead men, and splendid effects of righteousness strike the eyes and ears of beholders. But the Holy Ghost does not usually manifest himself to the soul wliich he impresses and actuates, as he did to the ancient prophets whom he inspired, or to the apostles when he descended upon them on the day of Pentecost. Like the kingdom of God, he commonly makes his appearance without observation. This heavenly wind, instead of freshening into a stiff" gale, may be as placid and imperceptible in its motion, as the S2 f>N THE DIFFICULTIES, Arc ordinary air, which we breathe without thinking of it. Spiritual birth, unlike the instances of miraculous birth recorded in the Scriptures, may be no more remarkable in its circumstances, so far as they are known, than na- tural birth is in common. The g-rcat question is. Does the person live anew? Where that is the fact, there needs no further proof of the presence of the Holy Spirit. The solicitude, the activity, the self-denial which he manifests, may possibly be the beginnings of a new life. But whe- ther they are, or are not, they will certainly issue in it, if he perseveres; and he ' cannot but know, if he follows on to know the Lord.' There is no time set for the arrival of the Holy Spirit, and therefore no reason for despairing of his coming, under the idea that he has exceeded his time. If he really comes, as there is ground to hope that he will, in the case I am supposing, he will arrive time enough, be it when it may. Further: the inquirer after God should consider, that his present state has at least a better appearance than the former. He is not certain, indeed, that the concern he now feels will not wear entirely oft', or that his recovery, after relapsing, may not be succeeded by another and more fatal relapse; he cannot be certain, that in the course of his future life there may not be clForts often renewed, and as often discontinued. But what he is at- tempting at this moment is right in itself, be the issue what it may. It is better for him to be as he is, than to be wholly imconcerned. When he was utterly insensible with reference to the imminent danger of his soul, he certainly was in the wrong road: now he is only uncer- tain whether he be in the right one; which state of mind, though uncomfortable enough, is far |)referable to the former, considering the diificulty of even attempting a change. Let him aim, then, in the strength of divine grace, to convert those favourable appearances in his j)re- fjcnt disposition and conduct, into certJiiu signs of his Iiaving really ' passed from death unto life.' He lias a ON THE DIFFICULTIES, &c. 83 right to derive comfort from the present, while he is not abusing' it to the purposes of sloth and presumption, but employing it as an encouragement and stimulative to perseverance. Again: admitting that he has hitherto found no ease or enjoyment in religion, there is reason to believe he will experience them sooner or later. The declarations of Scripture, and the acknowledgment of the pious, both in ancient and in modern times, warrant this expectation. I will endeavour to explain the causes of the hopes and joys which they sometimes avow. Perhaps it will appear, upon examination, that his not participating in their con- solations, is in a great measure owing to ignorance, or to the mistakes under «'hich he labours with respect to certain subjects. The unhappy disaffection of his mind to piety, involves in it the idea of disease as well as of cri- minality; and let me ask him, whether it affords no relief to a sick man, to describe his case, with all his sad feelings and apprehensions, to one who is able and willing to cure him ? Even where no help is expected, it affords some com- fort to unbosom distress. How much greater must the satisfaction felt be, when the prospect of an effectual re- medy in due time is held forth, even supposing there should be no signs of its being immediately or speedily ad- ministered? Such is the relief arising from the disclosure of spiritual complaints to the Deity, and from imi)loring his assistance. Ought then prayer, when viewed in this light, to be considered as an exercise wholly unprofit- able to him ? Let me ask fm'ther, whether it is no pleasure for a criminal to contemplate the merciful disposition of his sovereign, the pains he may have taken to render the exercise of clemency consistent with securing the ends of justice, and the encouragement given to himself to solicit and to expect the benefit of that clemency? It may be rea- sonably supposed, that no incident or circumstance rela- tive to such a subject can be otherwise than interesting to VOL. II. E 3i f>N THE DIFriCULTfES, &<*: a person so situated. No one can wonder, therefore, that a sinner, viewini^ himself as guilty before God, and under the curse of his law, should, with the remorse, shame, and terror, he feels on that account, experience delii^ht in me- ditatini,'- ou the counsels of God relative to human re- demption, and on the history of our Saviour's labours and suflerinirs in order to accomplish it — that while he humbles himself before the Divine Being for his sins, and implores the forgiveness of them, he should consider the scheme of salvation as a singular instance of divine wisdom and pi-u- dence, the imion of justice and mercy as the brightest jewel in the crown of the Heavenly Sovereign, and the face of Jesus Christ as placing the glory of God in the strongest point of view — that, in fine, while a figurative representation of these important transactions is exhibited to him in the Holy Supper, he should feel pious joy mingled with godly sorrow. It is now easy to explain the reason of that satisfaction with which a sinner so circumstanced beholds all the attributes of the Deity, and of his loudly celebrating the divine praises. Even terms terrific to him before, such as law, justice, trial, condemnation, and pu- nishment itself, are heard by hini now not only m ith tran- quillity, but with a kind of pleasing solemnity, as remind- ing him of a great and imminent danger, from which he expects, with humble confidence, a happy escape. Let then the discouraged ' seeker after the Lord,' with the ideas of guilt and demerit on his own part, and of holiness, justice, and power, on the part of God, connect ' the height, and breadth, and length;' let him study as well as pray that he may ' know the love of Christ, which passeth know- ledge;' and when he exclaims, in the bitteniess of his spi- rit, '() wretched man that I am! who shall deliver me from the body of this death?' let him not forget that he has cause to add, '1 thank God, through Jesus Christ;' and I sIkmiUI think he would own that religion was not without its pleasures, any more than its pains. The same thing would appear, were he to consida* that ON THE DIFFICULTIES, &c, ^ the tolls and sorrows of tlie heavenly calling are for the sake of a Father and of a Benefactor, not merely of a master or of a ruler; that amidst the exertions and acts of self-denial required of him, there is given to him, for the subject of his study, the plan of an immense estate, together with the title deedsj and that, in short, as he advances in life, and approaches nearer to death, it is pro- bable that he will find much more reason to prize the consolations and supports of piety, than to complain of her restraints. I would also remind him, that the fear he entertains concerning his uprightness toward God, his want of reli- gious enjoyment, his painful conflicts with the enemies of his soul, and his unhappy failures in aiming at complete conquest, are perhaps not greater than those experienced at times by real Christians much further advanced. The divine, like the natural life, presents a checquered scene. It is varied by interchanges of prosperity and adversity: and he who should expect to go tlu'ough it without dis- agreeable vicissitudes, would cherish a hope as absurd as that of a man who should expect to go through the world without trouble. The Wisest and Best of Beings knows that there is a necessity on this side of the grave for that heaviness which his people feel ' through manifold tempta- tions,' and therefore, in his conduct toward them, prefers tlieir final security and interest, to an uninterrupted ease and gratification, which would prove injurious to both. If spiritual trials render it difficult to. ' hold fast the be- ginning of the confidence, and the rejoicing of the hope firm unto the end,' an 'abundance of revelation' equally tends, on the other hand, to exaltation 'above measure.' Accordingly, it is quite as common to see the saint in * the valley of humiliation,' as on ' the delectable moun- tains.' The last particular I have to notice for the encourage- ment of the new convert, is, the glorious result of all his tiiils and sufferings. ' If we suffer with Christ, we shall 3f) ON THE DliriClLTlES, &r. also rcij;'n with liim.' Let him, therefore, 'clioo?c rather to endure aflliction with the people of God, than to enjoy the pleasures of sin for a season.' * Let him have respect to the recompence of the reward.' There is no com- parison between ■■ the sufTerinj^s of the present time, and the glory that shall be revealed' in the saints. Life, pro- tracted to its greatest length, is short indeed, when put in competition Avith eternity; and as it is uncertain, no one can tell how short his may prove. At any rate, it is wear- ing away apace; and every day that passes Avill increase the justice of the remark, that ' now is his salvation nearer than when he believed.' Many who were once his com- panions in tribulation, have already entered their rest. In like manner shall he, if his faith and patience faint not. Upon the whole, the inquirer after religion has no rea- son to be deterred from the pursuit by the obstacles, how- ever formidable, which present themselves to a beginner. He has cause, no doubt, to distrust his own strength, ' to be sober-minded, and to watch unto prayer;' but by no means to be fearful and unbelieving. Religion is possible to apostate men, though not to apostate angels. As to the greatness and number of the difliculties attending its exercise and cultivation, let it be remembered, that the prize is infinitely greater in proportion. There is scarcely any valuable good, that is accpiired without much and long-continued pains. It ought not, then, to excite surprise, that this is the case of the highest good. Sometimes, indeed, it happens that piety is found tole- rably easy in the outset. The happy subject of it soon feels comfort, and experiences pleasure both in the exercises of devotion, and in a holy conduct. The same variety attends the spiritual that occurs in the natural man, with regard to the circumstances of birth, health, and growth. But 1 must observe, that considerable satisfaction in reli- gion, enjoyed early, is somewhat susj)icious. The seed which fell in stony places soon sprang up, and soon wi- thered away; having no deepness of earth, it had no root. ON THE DIFFICULTIES, &«; 37 Our Lord represents himself in this simile, as describing some persons ' who hear the word, and anon with joy re- ceive it.' All things considered, it is more natural to ex- pect that real piety will commence with little, than with much promise, either to the person himself, or to others. But whether the comfort enjoyed by such a one be strong or weak, speedy or long delayed, is a matter of compara- tively small moment. The former is certainly more de- sirable in itself; but where it pleases God to allot the latter, it is still infinitely worth while to ' endure hard- ness, as a good soldier of Jesus Christ,' considering what the victory and the triumph M'ill prove at last. He who has really surmounted, in any degree, the difficulties before stated, will neither be insensible to the value of the blessing, nor ungrateful to the divine and gracious power which gave him the superiority. He will not forget to improve the aid already received, to the purpose of encouraging him against the obstacles which he may expect to encounter in future. In this life he will always have need of patience; but it ought to be his great consolation, that having done the will of God, he will ' inherit the promises.' There is, therefore, the strongest reason for encourage- ment, in encountering the difficulties attending the com- mencement of piety. On the other hand, it is proper to observe that no one is more likely to yield to them, than he who has not duly weighed them beforehand, or per- haps has wholly overlooked them. To prevent the fat.il result of such temerity, our Sa- viour repeatedly urges every one who is thinking of be- coming his disciple, to ' count the cost.' He by no means supposes, however, that the issue of previous considera- tion, will be the making of such a discovery, as will justify the inquirer in declining the undertaking. It ought only to teach him humility and caution, firmness and patience; to think of the sources whence help may be derived, to apply for it, and to use it. Piety, which, gg ON THE DIFFICULTIES, &e. has been shown at larqc to be absolutely necessan-, is certain of attainment, with divine assistance; and will be followed by a reward, whicli, while its kindred nature exempts religion from the least pretence to call it servile or mercenary, is infinitely glorious and satisfactory. ESSAY XXXV. ON THE EVIDENCE OF TRUE PIETV IN OURSELVES* 1 BELIEVE no one will venture to deny the importance of forming a correct idea of our own character respect- ing religion. A mistake on this subject, would prove fataf to an irreligious person who should die under it; and though no injuiy would be sustained in the future state by a truly pious man, who should judge unfavourably of him- self in this respect, yet in this woiid, while the error con- tinues, he must not only want the joyous anticipations of that celestial bliss which is before him, but endure with- out reason the most painful anxiety and distress. In 3 question of such extreme moment, suspense itself ought to be torture. To assist an inquiry on this most interesting topic, by a few remarks, is therefore my present object. Were we to form a judgment from the tranquillity and cheerfulness with which any reference to the consequences of death is usually met, it would seem that the discussion before us is commonly neither laborious in itself, nor un- favourable in its issue. We are to recollect, however, that truth is not always obvious, because of the speed with which it is sometimes discovered, (supposing the discovery to be real,) and that an agreeable sentence may be pronounced after hearing one side only — especially when the argu- ments on the opposite side tend to a conclusion that is most forbidding and terrifying in its aspect. The diligent, cautious, and fair inquirer, aware of the fatal effects aris- ing from continued self-deception, if he does not give judgment agahist himself, at least lor the most part de- 40 ON THE EVIDEN'CE OF TRUE PIETY IN OURSELVES. clares in his own favour with considerable hesitation and trembling. It is much more easy for an irreligious man to discover his total want of piety, than for a man of the opposite de- scription to ascertain the reality of his uprightness toward God. He who lives in habitual dishonesty, intemperance, impurity, ])rofaiiencss, or any other vice, can entertain no reasonable doubt concerning the awful nature of his cha- racter and prospects in the future world. The like may be affirmed concerning him who for the most part neglects the very forms of religious worship — particularly private devotion, if there be in reality, as is generally admitted, a first table of the law, as well as a second, and if it be, to say the least, no less important to love God, than to love our ncighboiu*. Whenever an individual occurs to the mind as belonging to one or other of these classes, if not to both, the concern felt for his situation is almost too great for pious sensibility to endure. It would be absolutely in- credible that any one on the edge of so tremendous an abyss, could enjoy a moment's peace, were it not too well known, that it is in the nature of habitual wickedness, in opposition to every rational principle, to become utterly inapprehensive of danger — particularly where it sees no inconsiderable number of persons indulging the same apathy, though placed in similar circiuustances. But leaving these imhappy characters, let us return to the case of the truly religious, and the peculiar difficultieg attending their obtaining satisfactory evidence of their just title to this most desirable appellation. At first view, these difiicultics may seem imaginaiy. Why should it be deemed less easy for the really pious to know themselves, than for those who are voiil of piety? The signs of dishonesty are not more strongly marked than those of honesty; and a man of integrity may as easily tell the justice of his claim to the latter character, as the fraudulent man perceive that he deserves to be stigmatized with the former. But there are circiuustances wliich materiullv distini:•ui^•h the cases ON THE EVIDENCE OF TRUE PIETY IN OURSELVES. 41 here compared from each otlier. The man of probity is perhaps just by constitution, as well as by principle or from a sense of what is right; and therefore finds it easy to con- tinue in the path of duty, when the prospect of unlawful gain tempts him to deviate from it. Or even supposing his disposition to be not noble or generous enough to spurn at the very idea of injustice, yet the apprehension of de- tection, as well as of disgrace and punishment, its imme- diate consequences, may, by proving sufficient to keep him steady in the right way, furnish him with no occasion for questioning the soundness of his principle. Add to this, that the instances in which he is called upon to practice honesty, are possibly not more numerous or striking than those in which he is required to exercise other virtues; so that his regard for the rights of others is not exposed to many or to severe trials. We may easily account, there- fore, for an upright man's knowing his integrity, and even for a man's boasting of it when he has but little reason to do so. Consider now, on the other hand, the case of the pious man. He is called upon to act in opposition to his nature: and though there is really a holy principle im- planted in him, by which he is influenced, yet it is at present, perhaps, little more than seed. It lias not grown much, or acquired much strength. If the unfavourable circumstances attending the soil, the climate, and the weather, have not wholly destroyed it, they seem to have at least checked the progress of vegetation, and to have done it partial injury. Even where the heavenly plant has attained the greatest degree of height and firmness, it is by no means fully grown; and by its variations in regard to the quantity and quality of the fruit brought forth, it too frequently disappoints expectation. The prin- cipal rewards of piety, and the heaviest punishments of its failure, are too remote and mysterious for the subject of it to feel them constantly operating upon him with uni- form vigour. In short, piety is an excellence which tlie VOL. u, F 42 ON THE EVIDENCE OF TRUE PIETY IN OURSELVES. Christian is required to (lis]»l;iy, not with respect to a few persons, or in a small nnniher of instances only: for thouf^h tlie object of it is (Jod alo!ie, yet he lias to regard it not merely iii transactions ininiediately relating to the Deity, but also in matters relating to his felh)\v creatures and to himself; because the Deity is remotely concerned in them, and being always near at hand, is continually watching tlie manifestations of love and obedience. Besides, there- fore, the regard due to God, which he has to show in acts of devotion, and in noticing the works of nature or pro- vidential (K'currcnces — occasions not inconsiderable either in number or variety— he has likewise to acknowledge the same glorious Being in his intercourse with men, and also in regulating liis private thoughts, in conjunction Avith the secret emotions of his breast. The temptations, external and internal, to the neglect or violation of pious obliga- tion, of course occur hi proportion to the occasions calling for its discharge: it is evident, therefore, that the failures utterly dissimilar to those of the honest man, which are l>ut few, and possibly none at all, being incalculable even in him who most excels in godliness, must involve the question concerning his uprightness toward God in no small degree of obscurity and doubt. Hence the reason may in some measure appear, why it sliould be more diMicult for a man to ascertain the exist- ence of true piety in himself, than that of his u[)rightness in human society; and the difiiculty is increased by thi* circumstance, that scarcely any sign of genuine religion occm-s in Scripture, which nominal religion, like the magi- cians of Egvpt, has not by its enchantments counterfeited so arttiillv, as to render it hardly possible to tell the true sign from the false. Tlie mere speculatist in divine things forms as correct a view of the Christian system, as one who 'knows the grace of God in truth, and believes with all his heart.' The enthusiast seems for a while to have religious artections, and both does and sulfers many things for tiic sake of piety. He who ' mhids cartlily tlangs/ ON THE EVIDENCE OF TRUE PlETi' IN OURSELVES. 43 sometimes maintains as fair a cliaractcr, in the Avorld and In the church, as one ' Avhose conversation is in heaven.' A true convert, or one whose ' heart is v]»lii)rde(i, and indeed seems to have been actually alforded ON THE EVIDENCE OF TRUE PIETY IN OURSELVES, 4^ to various persons in different times and places. Yet it \i not improbable, from the cautions addressed in the Avrit- ings of the Apostles to people who had been thus highly favoured, that however clear the satisfaction imparted might be at the time it was wanted aud improved, it was ordered in such a manner, as that the recollection of it did not wholly preclude doubt, Avhen a considerable change in the frame and conduct of the saint rendered doubt both proper and salutaiy. Yet I am not supposing that the bulk of real Christians^ even during the periods of time that have elapsed since the apostolic age, wholly Avanted the blesshigs under con- sideration. Certainly there are those among them, who, from constitutional melancholy and timidity, or from mis- taken views of the gospel, indulge in groundless suspicions and evil forebodings concerning themselves. The saint, however, who is most apt to judge unfavourably of his cha- racter and condition, does not go * mourning all his days' to that degree, as not to experience seasons when his doubts are somewhat resolved, and his fears scattered — on occasions, too, in which the consolation is particularly desirable, and least expected. But the generality of be- lievers in Christ, though they will not always, when the question is put to them, declare that they 'think their heaven secure,' yet possess ' a good hope through grace.' They ' rejoice, though with trembling.' This may be in- ferred from the tranquillity and cheerfulness, mingled with solemnity, which they discover in conversing about death, and its momentous consequences. In their acts of social devotion, likewise, they seem too much like persons who expect some great good, and approach the glorious Object of religious Morship, though with becoming reverence, yet with too much the confidence of a child and the familiarity of a friend, to convey an idea that they labour inuier very strong apprehensions concerning their future safety and happiness. The same serenity and firmness, if wot an air of triumph, may be remiii'ked in them, when 48 ON THE EVIDENCE OF TRUE PIETV IN OURSELVES. Sensible of their being on the borders of eteniity. These cheering ideas respecting their religious cliaracter and state, though inferior in kind to those enjoyed by some at least of the primitive Christians, proceed from the power- ful influence of the same good Spirit! The hope and joy referred to are warranted by the real state of things, and are even enjoined as duties upon every true be- liever. But however easy, as well as agreeable, the exercise of them may seem at first view, partly through frailty, and partly through the remaining poM'er of an apo- state nature, the saint finds that he has as much occasion for the ' (iod of hope to fill him with all joy and peace in believing,' as he has for divine assistance in cherishing holy fear and ' godly sorrow.' The observations just made, may encourage the true Christian who happens to be less favoured than his bre- thren— at least for the present — with satisfaction con- cerning the reality of his uprightness toward God, to seek after that satisfaction: for though it is God who confers the valuable privilege, yet he cannot reasonably be ex- pected to bestow it, except the means proper for obtain- ing it are adopted. I do not forget, that in some instances of conversion the alteration which takes place in the bias of the mind, is too striking not to be manifest to the happy subject of it himself; and that it cannot easily be doubted by him to be ' the Lord's doing,' when he sees not only the foundation of the 'good work' beginning to be laid, but even the superstructure to have considerably risen. It may indeetl be presumed universally, that while a Chris- tian actually experiences the pleasures of true devotion; while he is inspired by the gospel with admiration, joy, and gratitude; while he is manifestly overcoming temp- tations to the neglect or violation of duty; and while he is walking closely with God — he feels little disposed to ques- tion his ' knowing the grace of God in truth,' so sensibly experiencing its etlects. In fact, he is too much occupied by the joy of faith, and bringing forth the fruits of it, ta ON THE EVIDENCE OF TRUE PIETY IN OURSELVES. 49 reflect on the evidence aJDTorded by these circumstances of his having really ' passed from deatli unto life.' Where this desirable frame of mind in general prevails, the ne- cessity for the inquiry in question seems to be wholly su- perseded. But it is too well known, that cases of a very diiferent nature not unfrequently occur among the people of God. The foundation of the holy building was laid in the convert with too few ostensible marks to attract his notice; and the superstructure is so often shaken, that he cannot help suspecting the soundness of the basis — or at least rises so slowly, that he can hardly believe it to be the work of God. Though 'he watches daily at the gates of Wisdom, and waits at the posts of her doors,' he has per- haps never yet enjoyed the pleasure of a favourable inter- view. He knows well the anxieties, the labours, and the sufferings, of the spiritual conflict; but he knows little of the joys of victoiy over a mind ' alienated from the life of God.' Under these circumstances, it is not wonderful if he questions the existence of real religion in his soul, not- withstanding all his desires and prayers, his aims and acts of self-denial — especially if he is little acquainted with the need that saints in general have of the riches of divine mercy through Christ, not only before, but after they be- come saints, and also with the assurance given in the Scriptures that this mercy shall not be withheld. The disposition to call in question the fact before mentioned will probably be increased, should natural temper, or bo- dily indisposition, incline him to look on the worst side. We may even suppose a case far more discouraging — he may be mourning over some sin into which he was sur- prised by sudden temptation, or perhaps over a state of backsliding in which he has long continued. In this un- happy situation, it will be still less extraordinaiy, if he should be induced to consider both the internal and ex- ternal changes he has undergone, and which he once hoped were the effects of divine grace operating upon his heai't, as delusive appearances. VOL. II. c •>0 ON THE EVIDENCE OF TRUE PIETV IN OURSELVES. To persons thus painfully circumstanced, Avho may yet possess the characteristics of a real conversion, I wish to suii^ai'est a few considerations, tending to remove their apprehensions. In the mean time, 1 take it for granted that they will look up to Him who discerns the least * g-ood thing in any one toward himself,' however it may be debased or concealed by many things of a contrary na- ture; and who also perceives the total want of real piety, amidst a multitude of the most favourable appearances. Without earnest and constant prayer, they cannot hope to discover ' any evil way in them' tliat might prove fatal, or to be ' led in the way everlasting.' It appears to me, then, that tmly religious people in general well remember their being of the opi)osite cha- racter. The instances are extremely rare among persons surviving infancy, of individuals * born again' so early, that they do not recollect the time when they were stran- gers to inward piety and true holiness, though not perhaps to good morals and external religion. A saint feels no hesitation in acknowledging this humiliating fact, how- ever he may be afraid to declare that he has undergone the changes with which eternal salvation and happiness are connected. He is at least anxious to feel difTerently froin his original state of mind respecting God and him- self, sin and holiness, Christ, the world, heaven, and hell, whatever doubts he may entertain concerning the degree and continuance of the alteration. This is happy so far as it goes; since an unregenerate man knows neither of any time when his disposition with regard to these topics was more unfavourable than it is at present, nor that it is now favoiu'able. I have already intimated, that a saint can more easily tell that he was once irreligious and earthly-minded, than he can assert that the bias of his will is now substantially changed for the better, or that he has really a taste for * those things that are excellent.' Yet I think, that let his fears concerning his uprightness toward God, or liis ON THE EVIDENCE OF TRUE PIETV IN OURSELVES. 5i grounds for those fears, be what they may, he can scarcely deny that he knows something by experience of ' de- parting from evil, and doing good.' If he was formerly profane, immoral, or injurious — if he was ever grossly de- ficient in the duties owing to his neighbom* or to himself — he certainly will be conscious of a great alteration in these respects. But we will suppose him always to have been a virtuous character, a wortliy member of society, and even externally religious; still he will observe in himself no small alteration with regard to sins of omission and commission, which the world is less apt to take cogni- zance of, and to condemn, than the Scriptures and an awakened conscience. I tliink, too, that he will perceive a marked difference, notwithstanding its fluctuations, in the principal objects of his desire and aversion, hope and fear, joy and sorrow, love and hatred. Sacred topics, particular- ly those that relate to Christ and the gospel, and the devo- tional exercises which exhibit them, will chiefly interest him, while all others either excite his detestation, or hold only the second place in his affections. He engages also in pursuits, to which he was formerly indifferent or averse; namely, the promotion of real piety, and the eternal salva- tion of his fellow creatures, at least according to his abili- ties and opportunities. In short, he is much altered in his views of truly religious people, for whom he feels the highest esteem, and whose welfare he regards next to that of his own family. What deserves particular notice in this change is, the new tribunal, to the decision of which he chiefly submits his disposition and conduct. His thoughts, his passions, and many of his words and actions, which used to be sub- ject to no control, now acknowledge the authority of con- science, and the revealed v.-ill of God. A saint does not indeed neglect or disregard the opinion of society: but this, he thinks, is perfectly consistent with his no longer considering any instance of right or wrong, in sentiment or practice, as losing its nature and tendency, merelv be- 52 ON THE EVIDENCE OF TRUE PIETY IN OURSELVES. cause society cannot or Mill not take it into account. Vie^^'ing, likewise, its authority to be far inferior to that of the judges above mentioned, he of course can derive no just satisfaction from the applause of men, that is not sanc- tioned by the higher courts; and these latter are his great refuge and consolation, when labouring under the unde- served reproaches of ignorance or malevolence. The his- tory of the apostles and of the primitive Christians, indeed the histoiy of ' all who will live godly in Christ Jesus,* abundantly exemplifies the observation. In the course of this submission to conscience and to the Mill of God, the successful resistance made to evil pro- pensities and prejudices, to bad habits, and to external temptations, furnishes perhaps the best proof of a sound conversion. To shun a vice which does not beset our path, or at least offers, in oiu* apprehension, no allurement to criminal indulgence, is no test of true holiness: and the like may be said of practising a particular virtue, in which, as often happens, the person only follows the bias of his nature. The evidence of real uprightness must be sought for, in cases where God is obeyed in opposition to the mo- tives and occasions of sin ; and the evidence strengthens with the frequency and continuance of such opposition. These combats and victories relate not only to the spirit of devotion, the proper effect of divine truth upon the mind, and those pursuits which have the glory of God and the salvation of souls for their inunediate objects, but also to the moral conduct of all real Christians ; though they vaiy according to the dirt'erent workings of human apostasy and depraved natiu'c in dilfermit persons, and according to the diversity of external circumstances. The sin which ' easily besets' one pious man, may be avarice; in another, it may be prodigality; but each will give proof of his having ' passed from death unto life,' by his no longer submitting to habitual dominion. I am not saying, however, that in this warfare, maintained in consequence of the coutruriety of nature to holiness, the success is equal ON THE EVIDENCE OF TRUE PlETi^ IN OURSELVES. 53 in different persons against the same sin and temptation, or in the same person, where they are different. The heart once averse to religious exercises may in one convert be quickly made to overflow with devotional affection, while the advantages gained over natural in- clination, opposed to particular branches of practical holi- ness, may be less considerable. In another convert, the reverse may prove to be the fact. But be the progress against spiritual enemies great or small, there must be some, to atford any evidence of genuine piety. It is fur- ther to be remarked concerning the spiritual conflict which may be considered as the sign of a tndy religious character, that it is not confinefl to some acts of success- ful warfare against a particular adversary of the soul, whe- ther few or more. Not contented with past victories, the Christian soldier will feel concerned to resist and to exert himself afresh, as often as occasion presents itself, which will probably happen as long as life remains. Instances of surprise and defeat, indeed, are unhappily too frequent ; but he will not tamely submit to these successes of the enemy. Humbled and grieved on account of his failures, he will constantly return to the charge, in order, with divine assistance, to perfect his spiritual emancipation. What has been here observed, relates to every sin of omission and commission that has predominated in the character, and not to some only. It is the object of a true saint to ' abstain from all appearance of evil,' and * to have respect to all God's commandments.' If he neglects or violates his duty through ignorance, that igno- rance will not be voluntai*y: far from 'hating the light/ he comes to it; and instead of cherishing aversion to in- formation on account of the counsel or perhaps reproof connected with it, he will be ready to receive it from every quarter — from himself and ii'om others, from God and man, from the church and the world. I close this abstract of evidence concerning the reality of personal religion in a man's own self, by noticing the 54 ON THE EVIDENCE OF TRUE PlETi' IN OURSELVES. rec^anl of a real Christian for liabitiml and fervent prayer. This he considers not only as an important branch of duty, and a main spring of comfort, bnt as the channel through M'hich he conveys his acknowledgments for the work of ])iety to its Great Author, his regrets for its imperfection and interruptions, his desires for its renewal, and his ap- plications for the protection and assistance necessary to its [)rogress and completion. In the inr}uiiy before us, as has alieady been observed, prayer is particularly re- quisite, that the Great Searcher of hearts, by whom 'ac- tions are weighed,' may prevent self-delusion with regard to this most important point, and at the same time remove obstructions to the satisfaction which the individual has a right to enjoy, provided he is a tridy religious character. The hints that have been thrown out, may serve in some measure to resolve the doubts and dispel the fears which the truly pious not unfrequently entertain concerning the reality of their conversion: I do not sui)pose, however, that they will produce satisfaction so strong and durable, as wholly to preclude the recurrence of similar misgivings. Indeed it is scarcely to be wished that the pleasing con- viction should remain constant, unless we were certain that it would always be productive of improvement in holy and useful exertions, or at least secure returning to the right way, if it did not prevent deviations from it. Unhappily, a greater degree of humility, conscientious- ness, gratitude to God, diligence in the divine life, and patience under affliction, than what the heirs of salvation generally possess, is not necessarily coiuiected with the [)rofossion of experiencing more satisfaction on the sub- ject of a man's own uprightness to\\ar(l (iod. In these cases, and especially where the contrary dispositioiis pre- vail, the ground for the profession just mentioned may not iimeasonably be questioned. Upon the whole, it seems nnich safer to ' make our calling and election sure,' by * growth in grace,' than, inde])en(lently of that growth, to seik after and cheri>h u persua-ion of our character and ON THE EVIDENCE OF TRUE PIETV IN OURSELVES. 55 State toAvard God being good. * He who gives all dili- gence to cleanse himself from all filthiness of the flesh and spirit, and to perfect holiness in the fear of God/ is the most likely to attain a comfortable sense of his being really converted, and is best authorized to expect it. He likewise who wishes to retain the knowledge which he possesses of his having * passed from death unto life,* should be careful not to relax in his attention to duty. By such an attention he obtained this desirable know- ledge at first; and it is only by the same attention, that he can justly hope to preserve it. The observations lately made, are sufficient to show the real Christian, who is favoured with an assurance of ce- lestial happiness, the other passions that ought to be con- nected with his joy. With respect to persons whose in- quiries and self- examinations justly pi'oduce results less pleasing, whatever pain they may feel on account of the removal of ill-founded security, they ought nevertheless to be glad that they discovered the error before it was too late to rectify it, and to be thankful that an opportunity still exists for cultivating dispositions essential to eternal felicity, which they have hitherto wanted. Should the sen- tence supposed to be given by the persons against them- selves be unjust, or at least should a favourable verdict be withheld, when they are entitled to such a one, the mis- take ought not surely in this, any more than in the former instance, to cause excessive sorrow or despondency, but merely such fear or hesitation as may, with the blessing of God, by urging him to more diligence in the divine life, place the joyful fact at a remoter distance from doubt, tf it does not render the point absolutely certain. The most lamentable case, is that of those who think the marks which distinguish the righteous from the wicked to be so very manifest, as entirely to supersede the neces- sity for self-examination. It is difficult to conceive what reason for entertaining this opinion any can have, who ad- mit that piety is sometlung more than morality and ex- 56 ON THE EVIDENCE OF TRUE PIE'H' IN OiRSELVES. ternal devotion, and who attend to tlie description^ an^ examples given of it in a Book which they themselves allow to be divine and infallihle. The circumstance itself of their havine^ never seriously thoucfht upon the subject, furnishes too good ground for susj)ecting their correctness, in supposing that they apj)ear upright in the sight of God. It does not follow that they give the King of heaven the honours and the rights that are his due, because they give these to their fellow subjects; nor does it appear that he will view the former as implied in the latter. Neither i^ it impossible that the piece of coin in their possession may prove counterfeit and be refused by the government when offered to it, notwithstanding it is thought well of by them- selves and by thousands besides, who, having similar pieces, are equally interested in forming a favourable judgment of it. Such negligence and presumption seem absolutely re- pugnant to good sense, priKJence, manly spirit, and even to integritv, to which they would doubtless be unwilling to resign their pretensions, and by which they would be ut- terly ashamed not to regulate their conduct, in cases of safety and interest infmitely less momentous* It slioukl be remembered, tliat if their good oj)inion of themselves be mistaken, the error cannot always remain concealeiblc; and that ON THE EVIDENCE OF REAL PIETY IN OTHERS. 68 it is to be sought and obtained through Jesits Christ. Now it is manifest that information of this kind tends to awaken in him shame and fear, hope and joy, admiration and gratitude. Before we inquire whether these are realFy the effects in every professor of Christianity whose cha- racter and principles are good, let us conceive the pro- position assented to, tobe this — that it is an indisputable fact, that the king's son came into a particular part of the countiy, to save a certain description of criminals, to whom the person assenting belongs, from the punishment due to their guilt. A notice of this kind circi'ated among the persons thus unhappily situated, would be too interesting not to gain credit M'ith some of them, perhaps after very little inquiry. I will suppose, then, one of these to have violated the law repeatedly and wilfully, and with cir- cumstances of aggravation; that he is fully aware of his inability to elude discovery and apprehension by the police officers; and that his imagination is filled with the gloomy ideas of imprisonment and trial, condemnation and execu"- tion. In such a case, it is scarcely possible for him, one would think, not to be agitated by terror and anxiety; or not to experience afterwards the most lively emotions of surprise, joy, and thankfulness, on giving credit to the good news just stated. These emotions would doubtless be con- siderably augmented, were he further to believe the extra- ordinary information, that it was intended not only to par- don these criminals, but even to confer on them estates and honours. Were the person described of an ingenuous mind, we might expect him to become a really reformed character, being henceforth a cheerful observer of the laws, a useful member of society, and cordially attached to his most gracious sovereign. If any traces remained of his former unhappy turn of mind, he would maintain a vigor- ous and constant opposition to the perversity of inclina- tion, the force of evil habit, and the suggestion of tempta- tion as often as it presented itself — especially were he clearly given to understand, that witliout such a change. 54 ON THE EVIDENCE OF REAL PIETY IN OTHERS, hcithcr pn)spcrity for the future, nor yet impunity for the past, could fill! to his lot. Let nic now ask, whether every sinner who professes faith in the i^ospcl, however unexceptionahle he may be on account of his external conduct and his religious creed, can tridy affirm that he is affected in a measure similar to this representation? With the deepest sense of having par- ticipated hi the general apathy of our species, I cannot but fear that conscience will in many of these persons i'cply in the negative. Perhaps it will be urged, that the case of a sinner believing in Christianity, and that of a criminal believing tlie declaration above mentioned, are by no means parallel — that the former may not entertain tl)e idea of his offences against the Deity being many and great — that the nature and extent of future misery or happiness are to him involved in mystery, since he has neither witnessed either of them himself, nor seen any one who has witnessed them — that he certainly does not view either the evil or the good as near at hand — that the impenetrable obscurity, before referred to, reigns over the dignity of the Son of God, and attends the expressions relative to his labours and sufferings in this world, as con- nected with the salvation of sinners in the ^vorld to come — that the interference of Christ took place many ages before the birth of the sinner in question — that seeing and living among none except delinquents like himself, esiie- cially as they are so numerous, tend infinitely to weaken his sense both of guilt and of obligation to the Saviour — that the knowledge of the remedy reaching him as soon as that of the disease, occasions his being the less struck with its value — that the temptations to irreligion, the love of the world, and other criminal emotions, were too fre- quent and too much diversified to be overcome in opposi- tion to nature and habit — finally, that in yielding to insen- sibility with respect to the objects of the Christian faitli, he tloes but resemble the generality of persons professing to believe; in sharing whose fate at last, considering tlieir ON THE EVIDENCE OF REAL PIETY IN OTHERS. G5 number, it appears to him that he can run little or no risk. I am not disposed to controvert the assertion tliat these circumstances create a considerable difference between the case of the sinner just stated, and that of the criminal to wliom he is compared; or to deny that the apathy of the former, contrasted with the sensibility of tlie latter, though by no means justified by these circumstances, is in a great measure imputable to them. On the contrary, I am persuaded that these are the reasonings which se- cretly, but powerfully, operate on the mind of eveiy no- jninal believer. It is not the mode of accounting for the fact, that I am contending for — it is for the fact itself; and tliat seems too well ascertained, namely, that a virtuous man's opinion of the gospel may be correct, when it does not in the least aifect his heart. What remains for me now to show is, that the New Testament requires its pro- per influence on the heart, as essential to the character of a true believer; and that there are professors of faith in the gospel, who, through the agency of the Holy Spirit, really feel that influence. That the writers of the New Testament, in calling upon mankind, whatever may be their character with respect to morals and religious worship, to believe the record that God has given of his Son, demand more than a mere assent to it, is evident from the circumstances annexed by them to the faith they enjoin. They call it ' unfeigned faith' and ' precious faith ;' they speak of ' believing with all the heart;' they declare that the faith which they require * purifies the heart,' and ' works by love.' From these expressions, it appears that the faith which characterizes a real Christian, produces substantial and permanent effects upon the mind. If it be inquired what these are, a sufficient reply will be fiu'nished by the fears of the awakened Jcm's on the day of Pentecost, who afterwards ' gladly received the word,' and those of the converted jailer at Philippi, VOL. II. I 65 ON THE FA'IDENCE OF REAL PIETV IN OTHERS, Avho afterwards, on the preaching of Paul and Silas, ' re- joiced, believing' in God,' toi,'cther with the terms which the apostles and primitive Christians use in describing the feelings and workings of tlieir minds relative to the gospel. They bear a striking resemblance to the representation given before of the criminal who believed the merciful and generous declaration supi)osed to be circulated. There are similar exercises of mind existing in the pre- sent age, -wherever Christianity has been cordially believed; as indeed there liave been in every age since the time of the apostles. Tliis appears from the accounts given by those wiio have experienced them; w'hence a narrative of this kind is usually denominated experience. It is some such account that I conceive to be necessary to complete the evidence of real piety in another, and the matter of it distinguishes the ti*ue Christian from the mere, though vir- tuous, speculator in religion — an account which is rendered credible, so far as depends upon the veracity of the person giving it, by the goorld and the present life in its best state to be offered liim for his chief good, he should be a miserable fool to accept them. What he principally wants is this — to have his heart set upon heavenly olyects, and upon the duties and enjoyments in this life that are connected with those objects. It would be easier to enlarge than to contract the account here supposed to be given by a real Christian, of what had passed and was passing in his mind on the sub- ject of religion. But let this suffice: it contains, I believe, the substance of such a narrative; though dilferent per- sons would no doubt express themselves very diUc'rently, and one might find occi:\( r. or itivi, \]\.\\ in onn.rjs. taiiil\ ill no small Jctji-cc liiii(l(i>- (lie i^inw lli of llic ' ucw iiiaii,' and Inijjulcs llic cxrici^i- dlliiv [lowers. 'I'lic o, nia\ jii>tir\ delay, htit uill not jn>liry ronllnucd silence i pridi- in Ixia-^linij^ oTwIial (lod may lia\f w rouirlit in n^, so tin re i-* prich- in relii»ini;" to (aivc sjiame to otirsehcs, and t<» mai^^nily tlic rielies ol divine i;race. Tlid'e wonid no doulil be an er- ror, if more w cri- said than the fact warrants; but tliere W(tnld al-o l)e an error if le>s were said, and particularly if nolliiiii; were -aid. Tlie accounts ijiven 1>\ tlu' apo-lle l*anl, at dilleiiiit rniie>-, <»f bi- eoin eioidn, w » re no Ic-- <\|>res- ?^i\(' of bis bnmilitN and ^n'atilndi- to dod, (ban at( d lo tlic pju'poscs of self-defence, and the fni'tber proinoliou ol bi'^ object as a mini-ler ol tbi' ij;(»-te«'m (»l tbe tnd\ pioU'- — can tbe inleHii,^t'nie of real reli^^ion (^\i>rmir in any one, be >\'itbbeld tVom iIiom' \\ bo ba\c been lout; anxious fiu" tbal joNlul e\ent, wilboul injustice, ini,'ratitut t that is the scene of bis opei'ation? Shall one who was spiritually ilisea>i'd be curctl by secretly louchinuf the hem of the ISuvioui's gurmcnt, uiul studiously couccul the cure from ON THE i:VIDF.N( F. OF RKAL PIF.TV IN OTHERS. 75 tlio surromuliiii^ nmltitiulo, on at\y fit occiHion of disolos- iiiii" it tliat |)ri>sonts itsoU ■ Shall \\\c lirraolics mndo in the fhiirch not he n^pairrd, nor ii>i houiidarios oulafi^cd — at loast vis^ihiy so — to tho triumph of its frioiuls, aiul the i-ou- tiision of its onomios? It is not easy to suppose that a real iliseiple of Christ woidd, hy his nei^leet, oppose tJie attain- ment of ohjix-ts so important. \\ ere all irtie I hristians of his mind, the visil)le elmreh itself must eeaso to exist, lint if timidity or t'alse shame o\erpo\\er in hint these weiiihty eonsiderations, let him at lea»t l)o\\ to the autho- rity of the diviiu' will, as revealed in the Seriptmvs. He will there fmd, that he is not at liherty to eoneeal his reli- gious sentiments and feelings, even Mere the avowal o( them to iintihe him in the mo>jiip amon^" the mo>^t exctMlent charac- ters, instead of expositti^ him io dai\i;:er. It is his indis- pensahle duty, not ou\\ ' i^ladly to receive the word," I>ut to he ha[)ti/.ed 'and a(Med to the church;' not oulv to let the piou< state of his mind he known imlircctlx l>y t)i-ca- sional ol)««er\aiions amoni;" his private i"onn(>xion>. hut directly hy a puhlic prol'essi(>n o\' reli<;iou in the wav pre- scrihed hy the (ireat Head of the (. hristian t'hurch. It is a crime uo{ to j»>in the hol\ standard, as wi'll a< to desert it; and the fear o( apo>tasy is no less reasi>nai)le in «>ne that aims to he a discipl(> of C hrist secretly, than in one who openlv confesses him: ilu> sanu' means of safetv must be adopted hv lioth, ihouuh the latter ha^ most reason tt) derive encoura^iMneiU iVoin the |)romise^ o\ • to appi\d to Onmi- scienct", that he had not hidden the rii;htei>usnes«; * ot"(iod within his hi'art, nor rcfraim^l his lips frt>m speaking- lu>- fort' the ureat couy^rci^atiou.' In fine, lhou!;h it is ' \\ ith till' luait man helieveth unto rii;hteou>iU">s,' yvl at the same time, it is 'with the momh' that ' eonfessii)u is made unto salvation." The ijrand point is, for a man to have it in his power yQ 0\ THE EVIDENCE OF REAL PIETY IN OTHERS. M'itli truth to make such a communication, as eveiy one ■who possesses it Avili acknowledge, with wonder, joy, and thank fiihicss to God. \^ ithout that power, the good opinion of mankind will avail him nothing at the day of judgment; but where that exists, should the stoiy be treated by the world as the testimony of Paul was by the Roman governor, like the ravings of insanity, he will nevertheless ' have the witness in himself.' It cannot be expected that the tale will in general be willingly heard, much less called for, by one who is a stranger to real reli- gion. But should the case occur, from the impulse of cu- riosity, or from some motive still less excusable, and the hearer continue to the last unconverted — the condition of such a one is far worse than if he had never received the additional light, in consequence of its nc»n-imi>rovement. ESSAY XXXVII. ON THE ORDINARY SOURCES OF TEMPTATION. Though incitements to the neg-lect or violation of duty do not operate alike upon all, or e\'en upon the same per- son in diiferent states of mind, or in different circum- stances, yet every one finds incitements of some kind, which call for resistance on his part, if he would not fall into evil. That the sources of them are various, is luii- versally admitted: but there is not the same agreement of opinion concerning their exact number; as the existence of some that are usually included in the enumeration, is strongly contested by certain persons. I shall therefore offer a few thoughts on that subject, since I cannot but consider it of no small importance : for if, on the one hand, it be unpleasant to ' fear where there is no fear,' and to have the trouble of preparing for combat, and constantly to stand in a posture of defence, when there is no enemy, yet, on the other hand, the issue might prove fatal, were we to be taken by surprise, under a groundless persuasion that there was no danger of an attack. I shall begin with noticing those sources of temptation, respecting the reality of which there is no dispute. Of these, the first class I shall mention is that of tilings; namely, external objects, incidents, and circumstances. The pleasing appearance of fruit in a man's garden, tempts his neighbour to scale the wall, or break through the fence, in order to take it. The dependant senator is perhaps Induced to give a vote contrary to his conscience, 78 ON THE ORDINARY SOURCES OF TEAIPTATJON. by the fear of losing his place or pension. The culprit, too, often denies his guilt, to escape punishment. In fine, a man in embarrassed circiunstances sometimes has recourse to dishonest means, in order to extricate himself. There is no one who cannot, from reading, iieariiig, or observa- tion, if not from experience, supply other examples of a simihu" nature. This unhappy influence of tfii?is:;s upon the mind, is evidently owing to the desire of acquiring or retaining good — at least of shunning or removing evil. To one or other of these dangers mankind are continually exposed, as they pass through tlie world; and though one form of inifiuity, presenti))g no charms to the traveller, costs him no self-denial or exertion to withstand it, another may manifest more power: perhaps even the former would not be beheld by him without emotion and hazard, imder ditferent circumstances. Certain persons are commonly con^^idcred as more in danger from situation than others, and certain situations seem peculiarly imfavourablc to virtue or religion. The child and the youth may mistake poison for honey, in a mo- ral as well as in a natural sense, through want of judgment and experience. The man of business is [)erhaps too much struck with the desirableness of the objects he i)roposes, to feel inclination for examining the lawfulness of the means which appear a(lai)to(l to gain them. That the high [)laces of honour, wealth, and prosperity, are in general a[)t to render the mind giddy, is an observation almost prover- bial; and the way toward the summit is accomited re- markably slippery. In short, the sources of delight pre- sented in the haunts of amusement, are always represented as requiring the greatest caution, if not total abstinence. The sentiinents just recited are by no nutans unfounded. Yet thosr individuals ;md those situations tiiat appear to be the safest, are not exempt from spiritual danger. If child- hood and youth arc vanity, old age may be hardened in >iii. Retired life is exposed to idleness and sensuality, as nnich as a busy life to avarice, ambition, and the love of the world. ON THE ORDINARY SOURCES OF TEINIPTATION. 79 Prosperity may impel a man to ostentation, luxury, and to the dislike, if not contempt, of religion; but adversity as often precipitates the sufferer into envy, discontent, impa- tience, and distrust of Providence. A person may find some powerful incentives to wickedness in his secret chaml)er, as well as when ' the world is all before him/ In great and sudden vicissitudes of life, there is a danger- ous descent, as well as a dangerous ascent. A sinner may be a broader mark for temptation, but a saint is by no means secure from its attacks. Amidst holy objects and exercises, there is as much danger of spiritual pride, as there is of intemperance and profaneness in the abodes of festivity and merriment. I proceed to mention next the temptations arising from persons; that is, from our fellow-creatures. It Mill here readily occur that I allude to those who belong to that un- happy part of the species usually denominated the wicked. The bad, in their conversation and actions, their schemes and pursuits, display consistency of character, not merely for the purposes of self- gratification or self- interest, but with a view to gain proselytes among those Avhom accident or imprudence cast in their way. They frequently seek, in- deed, to recruit if not to augment their numbers, in order to obtain auxiliaries in executing their plans of fraud or violence. There are, however, other objects proposed by them: they wish to have associates in their vices or crimes, to blunt the edge of self-rci)roach, to keep themselves in countenance among men, and to procure for their horrid bosoms a malignant joy, by rendering others e(|ually wick- ed, injurious, and wretched as themselves, \^'ith these di- abolical views, they recommend their pernicious counsels and examples with every art of sophistry, and every em- bellishment of eloquence or facetiousness, which they hap- pen to possess. The simplicity of manners prevailing in" the country, does not fi'ee it altogether from 'sinners' of this description: but the splendour and gaiety of populous cities render them their favoui'ite places of resort. Accord- 80 ON THE ORDINARY SOURCES OF TEMPTATION. ingly, various parts of a wealthy metropolis, in preference to a forest, are infested by these serpents in human shape; and whether they ajjpear in tlieir dens or sally forth at night, whether they practise singly or in a body, whether they exhibit themselves in high or in humble life, their wiles are but too successful in ensnaring the ignorant, the unwary, and the ill-inclined. It may be thought, perhaps, that these dangers do not concern persons M'ho have been religiously — at least vir- tuously— educated, and are well disposed; since they re- gard the characters alluded to with no other sentiments than those of detestation and horror. The man, however, whose intercourse with the world is most contracted and select, is at least as liable to meet with these subtle and venomous annuals, as our first parents in paradise were to encounter the seri)ent wliich Satan occupied; and expe- rience too M'ell proves that his good principles and morals are of tliemselves a no more eiVectual security against se- duction, than their's were. But admitting that the exter- nally religious, the moral, and the reputable part of man- Ivind, come not within the verge of vice and crijne, or are not attracted by them; yet tlicy are exposed to a species of temptation, no less fatally, though less obviously injuri- ous. An author who advocates the cause of virtue and be- nevolence unconnected v.ith piety, and of natural religion to the neglect of Revelation, if he possesses a fertile inven- tion, may easily fix a wrong impression on the minds of the thoughtless and the lively among his readers, by an enchanting description of characters, incidents, and scenes, no where existing except in his own imagination. L nliap- pily, this class of readers is not small : and where, on the other hand, a person, being given to reflection and incpiiry, wishes for instruction as well as entertainment, books arc- not wanting in favour of infidelity, or a misrepresentation and mutilation of Seriptiu'e, tliat \\ill answer the same purpose; by means of which the mind niistakes plausilji- lity for conclusive reasoning, and perplexity for conviction. ON THE ORDINARY SOURCES OF TEMPTATION. gl. Similar objects are likewise not iin frequently pursued in conversation, both by the ?0|.hist and the declaimcr; the former entanglini^ his hearer in a maze of argumentation, and the other deluding him by strcauLs of eloquence or flowers of wit. But let us suppose, at present, not only good morals, but just princi[)lc3 of religion, to remain tmassaulted or uninjured: still the existence of a truly pious spirit, its improvement, and its manifestation in the conduct, cannot but be endangered among those who are strangers to it. Formerly it was most violently attacked by persecution; and since this has ceased to present itself — at least in its most terrifying and injurious forms — the same end is too often souglit by the blast of anger, tlie blight of hatred, the chill of neglect, or the irritation of ridicule. The chief injury, however, to be apprehended from the ^^•orld, arises not so much from what it says or does in op[)osition to true godliness, as from its pursuing its own course. The ir- religious performers upon the stage of life, Avhether they ex- press their sentiments by language and tones, as well as by looks and gestures, or confine their acting to pantomime, do not always seek to work upon the passions of the au- dience or spectators: they frequently follow tlieir profes- sion according to their several parts, for their own amuse- ment, or profit among themselves. But whether they ob- serve and inten> not difficult to imagine how a real Christian may employ all his powers of reasoning and persuasion to tiu'n a bro- ther into llie wrong way, when he thinks it is the right one, or how he may, by his own neglect or violation of duty in conversation or action, by his careless and irregu- lar attendance on the means of grace, by the coldness of his zeal for God and for the souls of men, by his undue love of the world, or by certain open backsliduigs, ob- struct the improvement, if not the beginning of piety in others, lie, as well as the hypocrite, may, by Lis uii- Morthy conduct, ' cause the way of truth to be evil spoken of,' or at least to be disregarded, and prove an occasion of 'sttuubling' to some 'for whom Christ died,' and who, \mliapi)ily, look up to him as a guide or model. I pon the grounds just stated, friends themselves, as well as enemies, may become injiu'ious to the soul. If the latter precipitate it into [)assion and revenge by irritation, the former seduce it into error and misconduct, by its re- spect for their authority, by its confidence in their superior judgment, by the credit it gives to them for their good in- tentions, and by the pleasiu'e it takes in acceding to their wishes. It may be improperly influenced even by one ON THE ORDINARY SOURCES OF TEIMPTATION. 83 wlio is wholly passive; as a beloved child sometimes proves a snare to the affectionate parent. Such are the temptations arising from persons — T mean our fellow-beings; and these, together with thovise of himself, can know little of his past disposition and conduct, or else he must think the * commandment' not to be so ' exceeding broad' as has been before stated. Were he to form his judgment of morality and religion agree- ably to the dictates of reason, in conjunction witli the Scriptm-es, he would find, that the temptations arising- in the irreligious, from prejudices against piety, if not ON THE ORDINARY SOURCES OF TEMPTATION. 01 ag"ainst virtue, had constantly triumphed in their charac- ter more or less, at all times and on all occasions. Those who, through divine grace, have been ' renewed,' still 'see a law in their members warring against the law of their minds, and bringing them into captivity to the law of sin that is in their members.' There is indeed reason to believe, from universal experience and observa- tion, that had the most favourable state of external circum- stances taken place in any instance from the beginning, and continued uninterruptedly, the mind and heart would have sent forth swarms of tempters notwithstanding. Even in the part wliich is thought to be soundest. Omniscience may perceive an ' evil way,' and the individual himself may be made one day to discern it, as the king of Syria, before noticed, Avas, by a change of situation. The last ordinary source of temptation remaining to be ispecified, is the Divine Being himself. Strange as it may seem thus to represent the holiest and the best of beings, considering the difficulties created by incentives to evil, and the lamentable consequences of yielding to them, particularly where they ultimately prevail; the incentives themselves, the state of mind on which they operate with success, and the ojiportunity of manifesting that success, could not exist without his permission. When he is said in Scripture ' not to suffer persons to be tempted above that they are able,' or when we are directed to pray that we may not be ' led into temptation,' the expressions cer- tainly imply that he may allow us to be tempted to a cer- tain extent, and that he sometimes places men in situa- tions of temptation. The assertion of an apostle, there- fore, ' that God doth not tempt any man,' signifies no more than that he does not lay any one under the necessity of complying with temptation, or suggest evil with the wicked and malevolent intentions of a seducer. In other views, it is not only admitted by the sacred writers that he permits circumstances tending to criminality in thought or conduct, but it is affirmed tluiS he has somclimcs issued mandate* 92 ON THE ORDINARY SOT'RCES OF TEMPTATION. supematurally, wliich liiul an cxtraordinan- tciidciicy to the same end; as when Abraham received order? to offer up lii? son I?aac for a burnt-offering. \\Mictlier the Deity at present ever sucfgests any thing to the mind that may issue in a sinful compliance, except indirectly, tlirouirh some medium, is unknown. AVhere, however, temptations occur that could not be foreseen or prevented, where the difficulty of overcoming them is pe- culiarly great, and where the effect of complying with tjiem is uncommonly injurious, the hand of God seems more than ordinarily observable. The case of Job proves that such incidents do not always in)ply extraordinary neglect or criminal indulgence on the part of him who meets with them: and when no such charge is implied, eveiT tempted person, as well as the pious patriarch of old, will not only sustain no material injury, but will find his interest essentially promoted. Yet it is natural to sup- pose that an event of this kind generally takes place as the punishment of some sin — at least for the discovery and correction of some evil disposition: which latter was j)er- haps the fact respecting Peter, when he was so violently tempted to deny his Master. The possible occurrence, therefore, of such temptations, ought to operate upon every one, as a caution against sinful gratification and neglect of duty — particularly, of the petitions, ' Lead u» not into temptation, but deliver us from evil.' There is, too, an infinitely worse calamity, against which it behoves all to be more than ordinarily upon their guard. Though there is no evidence of the Deity's now suggesting supcr- naturally and by direct interposition that which may prove the occasion of guilt, there is reason to fear that he may abandon sinners to the natural conscfiuences of long-con- tinued inattention to duty, and long- repeated acts of sin; namely, the want of power to discern the diffenMiee be- tween moral good and evil, and a total insensibility to their opposite (pialities and effects. He may finally with- hold from them the Holy Spirit, without whose ialiucncc ON THE ORDINARY SOURCES OF TEiVrPTATION*. 93 they can exercise neither the repentance nor the faith with which salvation stands connected. He may even exert a direct influence on the mind, to produce the fear- ful judgment which tlie Scriptures denominate ' blindness of eyes and hardness of heart.' The Sacred Volume affirms that he has thus acted in former times; and if a similar cause should exist, there is reason to apprehend a similar result, however awful the consideration. From the survey thus taken of the ordinary sources of temptation only, it seems, at first view, to follow, either that the evils supposed to arise from yielding to them are imaginary, or that those evils are unavoidable. Indeed the indifference felt by multitudes relative to the subject, too plainly shows that one or other of these inferences is actually drawn. The former, however, must vanish, if they \\i\\ but consider not only the punishments justly appointed by human laws for crimes, notwitlistanding the fact that those who perpetrate them are peculiarly imhappy in natural disposition, education, connexions, or other circumstances, but also the injuiy done to reputa- tion, to fortune, and to health, by vicious indulgence alone, and the remorse of conscience that irreligion itself not un- frequently occasions. The evils, tlierefore, which threaten the temporal interests of society and of individuals, in con- sequence of sinful compliances, are considerations of no small moment. But eternal salvation and happiness are infinitely higlicr objects of concern: and that these have a real existence, and are exposed to imminent hazard by such compliances, cannot be doubted by any believer of Revelation, or even of natural religion. The danger, then, arising from yielding to temptation, is by no means insignificant. There is as little foundation, on the other hand, for supposing it to be unavoidable. This is a most pleasing consideration, since the evil is so serious. Experience and observation prove, that notwith- standing the snares which on cvciy side beset the path of -human life, there are many who traverse it in general with 94 ON THE ORDINARY SOURCES OF TEMPTATION. safety to their virtue, upefulncsp, and felicity. What is iii» finitely more, though the temj)tati()ns that assault piety, especially that which is internal, are infinitely more nu- merous and diflicult to be withstood than those M'hich at- tack virtue, there are many who live 'godly' as well as ' righteously and soberly in this present world.' The {neans by which this desirable end is accomplished, I shall not now investigate. Suffice it to observe, that the use of them is perfectly compatible with ease and enjoyment in this life. As, therefore, the neglect of caution, exertion, and self-denial, is not justified by the non-existence of danger, so neither docs it receive the least countenance from the impossibilit)- of shunning that danger. ESSAY XXXVIII. ON THE TEMPTATIONS OF EVIL SPIRfTS. There is one source of temptation whicli may be termed extraordinary, as it arises from the agency of evil spirit?:. It will be necessary to discuss this subject at some length, because there are those who deny the existence of the source in question, and because, admitting the fact that there is such an agency, the mode in which it is con- ducted, as also the cases in which it may be safely af- firmed to take place, are for the most part involved in mysteiy. Upon what rational and philosophical grounds the pos- sible existence of created beings superior to man can be disputed, it is not easy to imagine. To allege their invi- sibility as an argument against it, would be to deny the being of a God. Is the impossibility of conceiving how immaterial spirits can receive or impart ideas, pleaded in bar of their existence? It does not follow from our igno- rance of the mode that there is no mode. In the visible world, a veiy gradual descent among the creatures of God is observable with regard to natural powers antl situations. Why should it be thought incredible that a similar scale of beings ascending from man exists in the invisible world ? There is surely nothing in the idea derogatory to the glory of the Deity. It is true, indeed, that actual cannot always be inferred from possible existence. But, on the other hand, where testimony, whether oral or written, appears- 9(5 ON THE TE^iPTATIONS OF FAIL SPIRITS. to affirm the fact, neither the testimony itself ought to l)e rejected, nor an interpretation given to it ditferent from its obvious meaning, under the pretence of incredibility. The fables of the ancient heathen concerning giants and semigods, and the imaginary genii of n»ore modern times, may be as reasonably accounted for upon the supi)osition of tradition originating in a divine conununication, re- specting created intelligences of an order higher than tliat of the human race, as upon that of a soaring fancy disi)laving itself in the invention of sublime fictions. With regard to the Scriptures, every one must own, that in numerous passages, both sentimental and historical, the literal sense, at least, manifestly implies that there are angels of difterent orders. The next point to be considered, is the characters and circumstances of these spirits. The possibility of their being good and happy, will not, I suppose, be contro- verted. The possibility of their being bad, and conse- quently miserable, will not, perhaps, appear so evident at first view. Yet it is impossible to prove, that a finite being, whatever may be his rectitude or happiness, can- not deceive himself by the idea of improving his condi- tion, should such an idea occur; or that no wise and good purpose can be answered by the Deity's permitting him to entertain it and to act upon it. He who admits that the first human pair fell from their original state of righ- teousness and felicity, cannot rationally doubt the possi- bility of so mournful a change taking place respecting beings of a higher description in the creation, or of its seeming right in the sight of the Divine Being to permit such a change. The ancient Persians, as is well kno^\^l, asserted the existence of an evil principle, however they came by the idea, and were followed by the Manieheans; though, most preposterously, they both represented it as a Deity! It ought not then to api)ear strange, that the a[)os- tle Jude, notwithstanding he does not state the nature of tiie temi)tationp should tiescribc i»omc of the angels as not ON THE TEMPTATIONS OF EVIL SPIRITS, 97 'keeping- their first estate,' and as being ' reserved in chains under darkness to the judgment of the great day;' nor ought there to seem any improbabihty in the declaration, as it strikes the reader at first view, that requires a de- parture from the natural sense of the statement, in order to avoid an absurdity. Assuming, tlicn, that there are apostate spirits who have rendered themselves thus depraved and miserable, it cer- tainly will not be thought incredible that they should be as much inclined as the wicked of an inferior order among men, to plunge others into similar guilt and wretchedness, or to obstruct their emerging from that horrible situation. Malignity easily associates with vice: and these impure intelligences may be reasonably supposed fondly to desire the objects just mentioned, in order to mar the works and to fnistrate the purposes of a Being Avhom they hate, and on whom they would fain revenge themselves; to reduce those whom they envy to their own unhappy state; and to dimi- nish (were that possible) the horrors of their own crimes and punishment, by procuring partners in both. Nothing, it is probable, would prevent their endeavouring to realize these fell desires, except the want of power; and whether the existence of this power be not possible in its own na- ture, or the exercise of it to a certain extent be not permit- ted by the Almighty, for his own gloiT and the good of his creatures in general, (and their expediency to these ends cannot be disproved, or even disputed, Avithout contro- verting the propriety of suffering moral evil to exist,) are the points that come next to be examined. Impossible as it seems for us to attempt to influence be- ings of a higher order with any rational hope of success, the reverse does not seem in itself equally impossible. Our ingenuity and labour are frequently not employed with efi'ect, in aiming to render the inanimate creation, the animal world, and even our fellow-creatures, subservient to our views. Is it incredible, then, that created beings VOL. II. N <)8 ON Tin: TKMI'TATIOXS OF EVIL SPIRITS, who excel us in nature, should possess means, if allowed to use them, of practising at least, whether successfully or otherwise, upon the same subjects as ourselves, and upon us likewise? It is ti-ue, we do not know how a spirit can operate upon matter, upon an animal, or upon a hu- man soul, except through the medium and by the assist- ance of a corporeal substance. But, as observed before, our ignorance docs not affect the possibility of the fact. Nor is it absurd to suppose, that He who (as has been shown) allows temptations to assail us from so many quar- ters, and who has sometimes in certain views tempted men himself, should in various instances permit Satan and his vile associates to act the same part. There are some particidars recorded concerning the heathen oracles of old, which, if true, can scarcely be ac- counted for without admitting the intervention of superior spirits; and these must have been evil, considering the cha- racter of the persons assisted, and the objects of that as- sistance. The occasional interposition of good and friendly angels in the affairs of men, and the fact of their some- times exciting ideas in the human mind, are gladly ac- knowledged, though the mode in this case is not more conceivable than in the case which concerns the agency of the apostate angels. The probability, then, a? well as the possibility, of temp- tations arising from evil spirits, being incontrovertible, there seems no reason why the statements in Scripture on the subject should not be undei*stood literally, and considered both as proofs and as illustrations of the point in question, particularly when their number, variety, and circumstantial miiniteness, are taken into view. Allegory, however proper for poetiy, and the sentimental parts of a work, seems utterly incompatible with the nature, sim- plicity, and use of history, except in the reflections which occasionally accomi)any the narrative. A speech or coji- ver&atiou including allegory may indeed take place !ii ON THE TEMPTATIONS OF EVIL SPIRITS, 99 liistory, as well as in any other species of composition; but in that case the fact of such a speech or conversation hav- ing taken place, alone forms part of the narrative. Me- taphor is not allegory, except when continued; and though it is sometimes employed by historians, both sacred and profane, as well as by other writers, yet it is never to be considered as introduced, when the expression can be mi- derstood literally. It is not incredible, that superior spi- rits without bodies should have direct access to minds, though men have no such access; that the former should be able to enter or assume bodies both animal and human, though the latter possess no such faculty; that evil spirits thus imbodied should walk to and fro through the earth, making their observations to a far greater extent, and \\'ith much more precision, than men can do; that they should be allowed sometimes, as well as Cain, to converse with the Divine Being; that they should tempt Eve or our Sa- viour, in the same manner as wicked men now tempt their fellow- creatures; that the former should sometimes injure bodies by violence and minds by fraud, as well as the hitter; and, in fine, that in surrounding an individual, a host of evil spirits should occupy a tar less space than an equal host of himian beings. It is true, the prophets were sometimes informed in visions beforehand concerning the projects of evil spirits, as well as concerning those of men; as in the instances of the lying spirit who deceived Ahab to his destruction, and of Joshua the high-priest, who was accused by Satan: but this will not prove that M'hat the inspired writers affirm on such subjects is not as li- terally true, as the circimistances of Peter's deli\'erance from prison by the angel. Besides, supposing that what the holy men of old saw and heard with a view to their delivering predictions, was never any thing more than an impression made on their senses or on their imaginations, still it does not follow that thc^'actors and incidents con- tained in an account of what passes when men arc v.ide awake, are ideal, because those that occur in dream*, ami 100 O^ THE TEMPTATIONS OF EVIL SPIRITS. visions are thus estimated. The expression in the account of our Lord's temptation in the wilderness, that he was sho^\^l * all the kingdoms of the earth and the glory of them in a moment of time,' does not militate against the natural sense of the narrative in general, it being possible, so far as we know, for Satan, with divine permission, to exhibit such a scene to him in a vision; or perhaps the phrase is merely hyperbolical — a mode of !^pcaking not unfrequcnt in profane history, and of which this would not be the only example in the writings of the Evangelists. There is therefore no reason to imagine that the laws of common history are violated in the Scriptures, in nar- rating circumstances relative to apostate angels. These ac- counts are not to be treated as allegories or continued me- taphors, whether they occupy the whole narrative, or arc mingled with common facts. It would be inconsistent with the wisdom, holiness, and goodness of the Deity, to furnish men with records, respecting which they would be totally at a loss what expressions were to be understood literally, and what figuratively. It has been shown, that the mode of interpretation here reprobated, is not wanted to pre- clude any absurdity. Still less ought the sacred writers to be represented in these parts of their records as in- troducing fictitious characters and transactions, in con- formity to the false opinions of their age and country. Temporizing is not allowable in cases where knowledge of the tiTith is important, as it undoubtedly is in a ques- tion that relates to the number and quality of those who are diligently seeking our everlasting ruin. Such a prac- tice would be unworthy of an ordinary historian, and is utterly inconceivable in one who wrote as he was inspired by the God of truth, whose ' way is perfect.' The declarations of Scripture on the subject before us ought not to be considered as mere embellishments, or to be explained away as being incredible, because they arc miraculous, unaccoimlable, and contraiy to modern ex- perience. As -well might we deny the origin of this world. ©N THE TEMPTATIONS OF EVIL SPIRITS, 101 and the termination that awaits it, toc^ether with the exist- ence of the invisible and future world. It is not incredible, that He v/ho came not to destroy the lives of men, should fcufFer devils to destroy the property of the worldly-minded and impious Cadarenes; or thjit they should be allowed to punish a set of men, who, without divine authority, and profanely, took upon them to set demoniacs free in the name of Jesus. It is not inconceivable, that evil spirits should be permitted in ancient times to obey those who falsely pretended to have influence over them, for the pui*pose of deceiving persons that willingly deceived them- selves, and that would not obey the truth; or that they shoidd fail at last, to make it more manifest whence their former success really proceeded. The gross impositions practised on the credulous by professors of skill in magic through commerce with the powers of darkness, particu- larly in barbarous ages and countries, will not invalidate the possibility of their actual interference in the casctj stated by the sacred writers, or overthrow the well-au- thenticated testimony of Divine Revelation relative to tin* point. In short, notwithstanding the wicked, through a vain wish to exculpate themselves, and even the pious, tlirough weakness of Judgment, may sometimes represent Satan as exercising his power, where he is really inactive; it will not follow that he cannot or that he docs not exert himself in other instances. That evil spirits therefore really exist, that they are dis- posed to injure men by fraud and violence, and that they have often been permitted to gratify their nefarious and malevolent inclinations, cannot, I think, be reasonably questioned, by any one who professes to believe the di- vinity of the Scriptures. With respect to the ability of tliese inveterate foes to Ciod and man to cfiect their pur- poses, it is probable that they have suffered a considerable diminution of power in consequence of their apostasy : for sin debilitates the faculties as well as debases them, and requires a restraint from the Supreme Being, which good- 102 ON THE TEMrrATlONS OF EVIL SPIRITS. ness does not need. In all likelihood, then, the powers of darkness are greatly inferior to the angels of light in en- dowments, and in opportunities for exercising them. But notwithstanding their degradation and their shackles, they Continue to be truly formidable. The nature of the case intimates as mucli, and the names given to them in Holy Writ confirm that idea. The lowest of them is superior in intellectual power to the most exalted among human minds. It does not attain its knowledge through the feeble, contracted, circuitous, and changeable medium of a body. So far as exemption from corporeal incumbrance gives power, there is no height which it cannot scale, no depth to M'hich it cannot descend, no distance to which it Cannot fly, in quest of information. It may be able to grasp the largest bulk, and to perceive the minutest atom; to penetrate the hardest, as well as the softest substance. How much more rapidly must its acquaintance with the natural world proceed than that of the j)hilos()pher, who is obliged to have recourse to experiment! How accurate and extensive must its knowledge of matter be, as it thus has access to every part! Nor has its study of animals or of man fewer facilities, since their bodies form no obstruc- tion to its inspection of their qualities, whether they are colnmon to the species, or peculiar to the iiulividual. Much less can it be supposed ignorant of external circum- stances, of the changes which these may have undergone, of the ideas and sensations excited by them in every hu- man mind according to each diversity of state that may liavc taken place in it, and the influence they may be likely to have on the disposition and i)ractice. To these advantages must be added its having been able to pursue its researches aud observations through every age since the fatal transaction in Paradise to the present moment; which amazingly long existence, united to the case with which it can remove from place to place, nuist afford it a knowledge of Inunan nature under all its varieties, both internal and external, that inconccivwbly exceeds the dis- ON THE TEMPTATIONS OF EVIL SPIRITS. 103 Goveries of men in moral philosophy, collected from every .countiy and every period of time since the world began. Let not any one object that I am ascribing omniscience to a created intelligence, in vesting an individual with the powers and acquisitions distributed among a whole species — at least among all the different species of dependant spi- rits, or that I am representing those superior beings as equal among tliemsclves. Their knowledge is doubtless acquired gradually; and, to speak only of that which re- lates to this lower world, whether it be the discoveries of an individual, or the aggregate of the discoveries made by them all, it is not so great or complete, but that it will admit of increase. I have been representing likewise ra- ther the tendency of the endov/ments possessed by a su- perior intelligence, than their actual effect, which may be, and, as before observed, very probably is, in the case of an evil spirit, considerably and frequently checked by the Fa- ther of spirits. Nothing has been said that is incompatible with a greater degree of knowledge which one spirit may have above another, by means of ability to proceed more rapidly in its intellectual career, especially if it be a spirit of a superior order, or in consequence of commvmications made to it by one who knew more than itself. Differenci^ of taste, too, as well as difference of genius, situation, or rank in the scale of being, may create a diversity in de- grees of knowledge with respect to particular subjects, among creatures of a higher order, as well as among mankind. The statement given in Scripture, which can alone fur- nish us with an authentic account of the number and va- riety of the spirits in question, though it contains much fewer names descriptive of potentates than those employed in speaking of the holy angels, yet reminds us of the diffe- rent classes existing in a great and populous nation, all which, in their respective lines, act in conformity to the views, or under the influence, of an able despot; or rather presents to our imagination an inmiense empire, divided 104 ON TlIK TEMPTATIONS OF l.VIL ST^IRIT'^. into ?tato« l)y no means inoonsidcral)!^, tlioiieli many in ninnber, under different chieftains, all of wlioin arc sub- ject to a leader who has sufficient skill and power to unite them in the prosecution of one great enterprise. The pre- cise idea to be annexed to the terms ' principalities and powers/ with Avhich the Ephesians are said ' to wrestle/ it is difficult to say. They may refer to the authorit}' ex- ercised by some of these spirits over nudtitudes of others, in consequence of sujieriority in nature, endowments, or station, summoning them to the intellectual field, to avail tlicmselves of their talents and exertions, either in separate encounters of the respective armies with human minds, or in a combined attack of all the forces united. The phrases in question may likewise indicate considerable degrees of influence possessed at that time by different demons o\er various portions of the material world, far exceeding that which human philosophers and mechanics have attained, extending in some cases to animals, and even to our bodies. Finally, the terms may signify extra- ordinary degrees of intelligence and address for presenting temptations to the minds of men with effect. Perhaps tliey were designed to include all the three senses in which they have been taken — particularly at the time when they were written. If it be asked what is thfc object of these malignant beings, their efforts are no doubt ultimately directed against the human race, from envy of us, and revenge against the Deity. Whatever detriment the inanimate or animal creation may suffer from them, it is only as the means of accomplishing this further purpose. Tliey brought the storm from the wilderness to sinite the cor- ners of the house where Job's cljildren HVere assemble*!, and they destroyed the herd of swine with a view to annoy the oamkis. If it be also incpiired in what re- spects they propose to injure mankind, it is chielly in their best and most permanent interests. They certaiidy contcujplate nith a horrid pleasure the ruin of a man'* ON THE TEMPTATIONS OF EVIL SPIRITS. 105 temporal happiness, caused by their assailins^ his relations, his fortune, and his ])erson. But whatever cruel satisfac- tion Satan miglit feel in ' touching all that the patriarch had, and in smiting- his body with sore boils from the sole of his foot even to his crown,' his final purpose was, by means of worldly losses and bodily sufferings, that of pre- vailing on Job to ' curse his Maker to his face,' and tlius to involve him in everlasting destruction. The aim of this worst of foes is to elfect miseiy upon a Midc scale, and to erect his structure of woe upon an immovable basis. It is not partial, but total ruin that he seeks; it is not temporary, but permanent suffering that will satisfy him; calamity, not superficial, but deep; not such as, though severe, will have its coiniterpoise or alleviation, but such as will admit of no enjoyment or even hope. He wishes to render man miserable in the other, as well as in this world; through an interminable dvuation, as well as through time. Were it possible, he would reduce the whole human race to this fearful state; that apostate men might in no respect be less involved in guilt and wretchedness than apostate angels : but as he cannot in- volve them all in hopeless rain, he will at least prove in- stiTmiental in preventing the salvation of as many as he is able, and harass to the utmost of his power those whom he cannot destroy. For effecting his dreadful purpose, so far as he is per- mitted, he possesses gigantic means. It is of no small advantage to the arch enemy, that besides his own supe- riority in intelligence by nature, as also in his particular, extensive, and long acquaintance with the creation, whe- ther inanimate, or animal and rational, in this lower world, and besides his power of rendering his knowledge sub- servient to his wicked and cruel ends, he can avail him- self of multitudes of intelligences, belonging to different orders, corresponding with him in character and ^iews; all of whom, with their various kinds and degrees of VOL. II. O 106 f^N lilli TEMI'TATIONS OF EVIL SPIRITS. knowledge and power, he can employ, as before hinted, on such occa'^ions and in such ways as seem best adapted to promote his execrable deslirn. But there are other advantages of a singular kind in the possession of evil spirits, which it will be proper to mention. They are * the rulers of the darkness of this world.' This darkness is of different kinds, each of which may, in such hands, be rendered materially injurious to our character and con- dition, if its existence does not even indicate that they are both bad already. The weather, when cloudy and dreary, depresses the animal spirits, and produces melancholy. In the night time, especially when winter protracts it to a great length, or its shades receive no relief from the light of the heavenly bodies, the fraudulent shroud in darkness their schemes of depredation, the sons of violence sally forth, and the votaries of folly or of criminal indulgence give the rein to their lusts. Nor should the corrupting or terrifying images, the scenes of wickedness or distress, presented to the fancy during the waking or sleeping hours of night, be overlooked. AMicre ignoratice and error prevail — particularly Avith regard to morals and religion, there the conceits of an ex- tuavagant fancy, the artifices of imposture, and the impulses of inordinate passions, nuiintain their full s^ay — especially if this intellectual darkness has overspread many countries, and has been deepening for ages. The very habits of ir- religion, sin, and vice, are with reason styled darkness, since they cloud the ideas of the mind respecting right and wrong, iuA'olve it in the gloom of fear and sorrow, and urge it to seek the shades of concealment from itself, as well as front others. 'J'he niunerous and various cala- mities of human life, also, whether private or public, whe- ther confined to one nation or extending to several coun- tries, inspire a melancholy and hori-or that disqualify the sufferers for activity and enjoyment, if they do not instigate them to acts of outrage not only against God and man, but «\ en against themselves. In fine, the time of tleath in ON THE TEMPTATIONS OF EVIL SPIRITS. \()J «mp1iatically and justly compared to a valley encompassed with shades. The dying, on looking out of* the windows of the eyes,' are 'darkened' more and more. The animal spirits sink, on the gradual desertion of the pleasures and advantages long afforded to them by natiu'e or providence. The gloominess of the scene is heightened by the presence of weakness, sickness, or pain; as also by the near pro- spect of entering a state, terrible, or at best doubtful, to the irreligious, mysterious and solemn even to the righ- teous. We may easily conceive, that if these different kinds of darkness were under the control and direction of evil spi- rits who acted in concert, (as the scriptiu'al expression * nders of the darkness of this world ' seems to intimate,) what powerful engines they might become of doing mis- chief. Nor is it impossible, or even improbable, that they shoidd possess this power in some cases, and to a certain extent. It is not indeed credible that sucli a dominion cither has been or could be committed to men. Each, perhaps, of the gloomy states above described, has fre- quently been taken advantage of for injurious" purposes by the artful and the wicked, and they have considerably in- creased, if they did not originally cause them. But natural darkness is by no means subject to the will of man, except that he can exclude the light either wholly or in part; and as to ignorance, sin, and misery, whatever confedera- cies of deceivers, of vicious persons, or of malevolent cha- racters, may exist in separate nations, or be connected A\lth one another in the prosecution of some criminal and per- nicious object, there is no reason to believe that the association is universal among such men. There is not, however, the same cause for disbelieving that evil spirits may * rule over the darkness of this world.' 'The prince of the power of the air' may, for aught we know, have a certain dominion over the elements. He that perplexed and deceived the hinuan mind at first, that caused ' sin to enter into the worky aiul llius eusiu'cd the existence of 108 ON THE TEMPTATIONS OF EVIL SPIRITS. natural evil in all its forms, may reasonably be viewed as a principal, in the local and temporary prevalence of ii^norance and delusion, of wickedness and misery. Though it be not easy to imagine that bad men, (who chiefly propose to themselves personal gratification and advan- tage— whose acquaintance with each otiier, and common interest, depend upon contingencies — whose coimexion nuist be exceedingly limited, being liable to prevention, interruption, or termination, by means of a thousand cir- cumstances,) should at any time every where unite against the cause of holiness and felicity, much less continue that iniion through successive generations^ yet the same dif- ficulties do not occur in supposing a confederacy thus uni- versal and durable among the powers of darkness, they liaving always, since their exclusion from heaven, formed one vast society, with the same views and interest, liaving a regular established government among them, together M'ith easy means of communication, and never being sub- ject to death. At the same time, though Innnan beings that are M'icked cannot be supposed to have formed or to be executing a plan of general co-operation throughout the world, for the vile purpose of introducing, continuing, or promoting mental darkness, in a moral or religious scnscj though they cannot any of them be thought ca- pable of acting as rulers or even as prime ;i:::ents in this detestable undertaking; yet they may act under the leaders above mentioned, incautiously or willingly lending them- selves as suboniinate instruments, to ' blind first tlieir own minds and hearts,' and afterwards those of othei's. It is certain that the ostensible authors, abettors, and defenders of intellectual and moral darkness, whether jicting upon a small or upon a large scale, wliether for a few years or for ages, are in many instances known to have been men. Still it is utterly improbable either that they would have thought of it, or propagated it with so much zeal and suc- cess, had they not been secretly taught, excited, or assisted, by invibible prijicipais. ON THE TEMPTATIONS OF EVIL SPIRITS. 109 The insensibility or levity which some discover in (lying", when the circiiuistances of their case ought most to alarm them ; the horror and despondency which others, at the same moment, o[)[)ose to ' the glad tidings of the kingdom of God;' and the painful misgivings relative to their cha- racter and state, that are sometimes felt by the pious them- selves, at the same crisis, happen, perhaps, in consequence of the measures appointed to be taken by ' the prince of darkness.' There is an intimation in Scripture of other considera- ble advantages possessed by these malignant beings for pursuing their nefarious and cruel designs. They are de- scribed as ' spiritual wickedness in high places.' Though Satan has been permitted to enter or assume the body both of a brute and of a man, yet it is remarkable that he never employed such a veiiicle, except where he was not allowed to have direct access to the human mind, or when that mode of access woukl not have answered the design of the Deity. There have been but two cases, as before stated, in which he has made his approach visibly; namely, that of Eve,* while she retained the image of her Maker, and * In supposing that it was Satan who tempted Eve in Paradise, let me not appear to fall into the jiraetice vvliich I have been reprobating — that of de- parting- from the literal sense of Scripture without authority. I have no doubt that it was a serpent by whioli she seemed to be addressed ; tliat being tiie statement in the book of Genesis, and also in the second epistle to the Corinthians, Yet the circumstances of tlie story clearly show that there was something extraordinary in that case. The serpent in question both reasoned and spoke; neither of which the preceding account of tlie creation warrants us to expect from any one at that time called intts of him and his associates are made upon us, is not against their will, though confined to their spi- ritual nature. The ideas they suggest arc not weakened, much less disappointed of their effect, by the suspicious appearance of the author. They come ju'ecisely as it was intended, neither obscured nor misrepresented on account of passing through the medium of words. The spiritual Satan, as lij^btninrr, f.ill from heaven,' anil as 'spoilin'^ principalities and powers.' The apostle John, likewise, describes the beinj who was cast out of heaven, as ' tlie drac^on, tliat old serpent, called the tlevil,' and Satan. The apostle Jude gives such a statement of the apostate angels, as suffici- ently accounts for one of them acting as the serpent is said to have done in Paradise. In a word, no one who roads in our Lord's history of the devil's •■ntering the hi;rd of swine, can wonder that he siiould be aljlc, if permitted^ (u enter or ui^uuie the uppe^Aiiduce of a serpent, in llic ^^ardeit of Eden. ON THE TEMPTATIONS OF EVIL SPIRITS. HI orator stands the chance of obtaining a liearing- at all times, in all places, and imder all circnmstances. In caminnni- cating, therefore, his views and wishes, he can employ his wonderful superiority to human speakers, in the know- ledge both of his subject and his auditor, to the best ad- vantage. If more speakers than one be necessary, or if different cases require different kinds of knowledge and address, the arch deceiver is at no loss for proper or ade- quate coimsel. Thus may each of us, for aught that ap- pears to the contrary, be continually surrounded by hordes of the most formidable, though invisible, impostors and sharpers. Their peculiar atrocity of cliaracter, however, renders them no less the objects of extraordinary terror, than their singular abilities. They are not only wicked, but * wicked- ness.' In most of the injurious among men, there are certain qualities which often moderate, if they do not wholly obstnict the impulse of a disposition to wrong others. There are very few, if any, who do not some- times feel the influence of a counteracting quality. But the spirits in question have no inclination to any kind of good, no antipathy to any kind of evil. They are insensi- ble to the charms of virtue as well as to those of pietv, to the deformity of vice as well as to that of sin. They have no inferior interest to promote, by abstinence from any particular acts of wickedness, lliey feel no alarm or hor- ror at the idea of an atrocious deed, like novices in guilt. No consideration of hmnanity, which sometimes checks an assassin or a robber, will restrain them from injuiy. They are not subject to the penalties of human laws; and though they have reason to fear that an increase of guilt will aug- ment the punishment to be inflicted on them by the Most High, yet it is more than possible, that, as often happens to their vassals and emissaries among mankind, the sweets of present gratification prevail over the dictates of prudence, especially as the wretchedness of their condition admits of no amelioration. It is evident, therefore, that so far as- 112 ON Tlin TEMPTATIONS OF EVJL SPIRITS. incentive? to evil depend tipon tliem, man has no refnire, except in the restraining- and controlling power of the Deity. Mnally, they make their attacks upon ns from * his:h j)laces.' As superior intelligence, combined with wicked- ness, is more capable of doing injury, Avhen supported by the glare of wealth, the imposing appearance of authority, and the arm of power, so spiritual wickedness has an advantage in situation, distinct from the instances of su- perioritj' already noticed, Avhich, though invisible and in- conceivable, yet is felt in the quality of its temptations. The blow certainly falls the heavier, the higher the place from which it descends, notwithstanding it is given in the dark. Hie statement thus made, faint and imperfect as it is, necessarily leads us to apprehend evils of no ordinary mag- nitude: and such an apprehension will appear to be not Avithout foundation, where the divinity of the only book Mhich professes to give an authentic account of these evil spirits is admitted, and where it is explained according to the common rules of interpretation. The tme believer M'lll there find, that Satan has prevailed as a tempter not only since man lost, but even Avhile he retained the iniage of his Maker's intellectual and moral excellences; that he not only employs the natural world aner mixture; namely, hatred, grief, wrath, and vengeance: though un- doubtedly not as intimating any painful, much less wrong emotion in him, but merely the more strongly to mark the criminality of dispositions and actions that have such a tendency, together with the awful consequences of it, that may be justly apprehended. But Ictus pass from the Creator to creatures; and let us take a view, first, of those whom, on account of their nature, character, and situation, we usually denominate pejfcct. Though a being of this kind is in no danger of sinning to prevent or redress a grievance, yet he does not appear to be equally free from the possibility of aiming, or at least wishing, to supi)ly a defect by unlawful means. As he is a creature, though perhaps the most exalted, lie must be able to imagine, and even to perceive, in his Maker, a i THE USES OF TEMPTATION. niight possess, in opposition to the will and to the caution of a Being, who had the strongest claim to their obedience, gratitude, and confidence. 'J'hc desirableness of dignity, knowledge, and animal gratification, superior to those which they had already, was not a sufficient reason for their stepping out of the path of duty to attain them ; and flattering as this opportunity might appear to their senses or imagination, they had ncitiier the external nor the inter- nal difficulties to encounter in overcoming temptation, with which their posterity by natural descent have since been called to struggle. There are, however, two cases of temptation, which seem, at first view, less easily reconcileable to the divine perfccl'ions. The first is that of a Person from whom were withheld the lawful means of acquiring that hap[)iness which it is so natural for sensibility in an intelHgent being, as well as in a bnite, to desire, and of escaping the severest strokes of that distress which it as naturally dislikes, though his character in every respect merited the contrary treat- ment. His state both of want and affliction, was far worse than that of men in common. The reader is aware that I here allude to our Saviour. The external circumstances of temptation in which the Second Adam was placed, were inconceivably more difficult to be withstood than those of the first, and for aught we know with no greater advan- tages of an ijiternal kind. It is true, ' the great Redeemer stood spotless, innocent, and pure;' but the felicity and glory of the event, after a continual struggle for many years, especially during certain ])eriods of the time, do not remove the impediments in the way of accounting for the divine proceedings towards him, on the grounds of justice and goodness. The only way, indeed, of accounting for the humiliation and sufferings of Christ, consistently with the perfections of God, is that which the Scriptures adopt, (in- crt'dible as some represent it, merely beeause it is siiprr- natural and mysterious,) namely, that the extraordinary Personage in cpiestion, in exercishig the right of self-dis- ON THE USES OF TEMPTATION, 127 posal which he possessed as God, voluntarily ' manifested himself in the flesh,' thus becoming subject not merely to conmion, but to extraordinary temptations, the most fear- ftil in kind and duration, to accomplish the noblest and the most benevolent of purposes; at the close of which, his human nature, the medium of his sufferings, met with an adequate reward, as equity required. The other case that luay at first appear irreconcileable with the divine attributes, is that of subjecting creatures to infernal and external temptation, who did not merit such exposure by any act of their own. This is the case of man- kind at large; who, without * sinning after the similitude of Adam's transgression,' or indeed being capable of dis- tinguishing betw^een good and evil, meet with incitements to the indulgence of evil propensities, and thus insensibly contract habits, w hich, under any circumstances that can happen in this life, and particularly under some, are found to be most injurious to holiness and happiness. It seems probable, however, that in a race of beings proceeding from a corrupt original by hereditaiy descent, the evil was inevitable, without the constant interposition of miracle; and to counteract it, the Divine Being has ttd far a^ relates to Adam aiid Eve per- sonally; and uiih respect to their iK>6t-itiuition, I have already made w^ine ohiifenations on the fact. Cir- cumittanced a* we thus arc, se>eral points deserve atten- tion. Upon thf.-e I pur[>OM: briefly to remark: I uiu«-t, however, premix', that the idea of temptation is not Uj be confinerj to a ^tate of arlverpity. This, no doubt, is a severe trial of virtue, a» well as of piety; for which rcawn, afflic- tion i^ ■'^imetime?- in the Ka<;red writin:^^ called temptation: buttheoj/fK^T^iUi condition, namely, that of prosperity, i*. not unaccompanitd by temptations, though of a difTcrent na- ture, indr'f'd, the lalU-r of the two i^ generally thought to be tlie ni'-M't dangerou>, as a fals<' friend prove?; more injuriouj* th;in a declared enemy, by banishing a[jprehen- »ion and inhipiring Cf/nfidence. it may '^cem strange, tliat the gfKxJnci-h of Providence >>hould become an occasion of neglecting or violating duty, iusteiwl of [k rforming it with more ea»e and plcanurc; but overlooking the hand of (Jod in our conceni^, ingratitude to our ilcaveidy JJenefactor, and preferring inferior U} superior good, are among the unliappy cfmK,*o*«ta'-y. '■* Jfaving premised thcf»c remarks, I return to the object proposed. 'J'he point-* njo^t worth}' of con-ideralion relative Uj the present htate of tirnptaliou among mankind, are — tliat the Kame circumstance docH not prove a tempter U) different person**, or to the j^ame person at ilifrcrent time« — that I' niiJlation!^ are allowed to a<-sault sonje, at • Li't ri'/t O)*^* t'-iii>tV% afij»<.-ar to \>'- iri'ormi t'nt with flj')»<; U-fore ma/lf on ♦h*' (/•"•uli-tr v v»-ri>y of mir I»r\uA\y froin affli'-tion 'I lioujfh f»«f »»a» riot ►.'ilirii«;«l Ui s'ux \>y Xht ac- tual |»'/«vr»»ion of liiifli {/nnf»«-nly in tJie oviial Mfii»« of tUt y\traf, y.i Le wa» »orely fmfirA \iy a %irik\tt% irxliibilion of iU charm* at • nuMt crittral fit'yri»t,si-%^'\jMiI:iri»y aiuJ farn*-, wrmM h«vf Jjeen no tmiili io- '.iUiuvKt* tu » .Jf-(xtuccit ami arrp^vicc io a falkb l>ci(i(- ON THE USES OF TEMPT ATIOX. 129 Iea*t on certain iX'caiiion?, which are nor allows! to lie- tall oiliers — tluii the ame person — rhat the eftVoi ot yielding to temptation is worse in n at different times, there is noiliing of wiiieh examples happen more irei}ueiiily. It aiises firom the dif- terence between one bodily or mental ccxistitiition and another, wliether the state be orisrinai or acquired, lia- biuial or occasional. \\ heu the difference is naninU, or the effect of cimses, the existence and o[>eratiou of which in the collide of lite do iH>t depend upon ourselves;, the con- duct of tlie Divine Being may seem imequal. in not grout- ing one ;vs hiir a chimce for innocence :V5 another — jvirti-* ciilarly tor a coixstjuicy. Iiisteail. Iwwever, of question- ing the propriety of his paveedings in this respect, we oijjjlit rather to be thaukfiil to him that we are not \-ul- norable in more j^mns, ;uui on more occasions — that we :uv iK>t placet! in a siuiation to incur tlie guilt of apopy con- dition, to A^iiom tliere is no circumsuuice. be it \^-hat it may, or hap^>en .when it will, tlwt does not minister oc- c;ision for fresh guilt, injury, and uidiappiness. lliere is no one who [Kisses thrv>ugl\ the world, as a spirit might l>e supixvseii to }vass tiirvnigh tire, or an enolvauted lio*ly thrv>ugh tijonis aiui briers, witlKHii liability to hurt in some quarter, or in some case; and if a man's aoiglib«.Mir h;is die ;uivan- tago of him in s«.>me respects, he luis as much the disadvan- tage in other*. rhe cx-Miduct of the blessscil Gvxl. in thus circumst*ribinir to ever) cHie his scnsil^litics to tempration. Iwwevcr tliosa voi~ u. u 130 ON THE USES OF TEMPTATION, limitations vaiT with roi^ard to times and pcr?on?, prevents many and serious calamities tlint would otherwise befall iiMlividuals and society in dilTcrcnt countries and ages> even M-hcrc the person teni|)ted is pious, and much more where lie is irreligious. Mankind are far more in the ha- bit of acting according to the impulse of natural inclina- tion, and of obeying a first impression, whatever be its quality or tendency, than of considering the nature ami consefpiences of an act before they venture upon it — es- pecially where tlie regulation of their conduct in a moral or religious view is the chief, if not the sole point to be regarded. Thus vicious and criminal characters ujight possibly be more in number than they arc, or at best par- ticular vices and crimes might make their apjiearance earlier, or occur more frequently, where connexions arc bad, or where the station and cu'cumstances in life favour the production of noxious fruits, were the soil suitable to their growth. Thus ambition or tyranny might oftener attach themselves to princes, if their dispositions cor- responded with their means and opportunities; and true religion be oftener persecuted by the great, Avere they as bigoted, as the times, pcrluips, in which they live^, are ignorant and barbarous. Yet, wrong inferences are too frequently drawn from^ tliis partial or occasional insensibility of the mind to the allurements of evil, against which it is highly imj)ortant to guard. Let not any one think that a principle of ' true holiness' prevails or exists in him, because he stands his ground in certain cases, wlicre another fails. Were thisi reasoning just, there w^ould not be an individual void of piety. But exemption from u wicked act, a course of wicked acts, or from vice in general, does not neces- sarily imply a right disposition toward Cod. It cannut even ensure to a man the same happy insensibility for the most part on similar occurrences, and nmch less should ditVcrent objects present themselves. The pious man him- •cltjWiany and vuriou:* as thu occasions of evil muy be, by ON THE USES OF TEMPTATION. 131 \vhich he has been hitherto unaffected, ought not to pre- sume on the same issue, were they to recur; mucli less is he excused from apprehending tliat there may possibly be in him * a wicked way' of some kind or another, or ^ when he thinks he stands/ from 'taking heed lest he fall.' Provided the wrong conckislons just referred to be shunned, it may be a great happiuess, as was observed before, both for the man hijnself, and for his connexions, especially where they are extensive, to be exempt from temptation, whether sucli exemption proceed from the na- ture of the object or from the subject, if the event would, have been, what frequently liappens, his falling by it. The escape affords just cause for thankfulness to God, and v/e cannot be too cautious, vigilant, or earnest in prayer, that we may experience it. Yet temptations of some sort, at one time or another, every one does, and ought to expect. If the human race have not deserved equally with evil spi- rits to be so completely unhappy both in disposition and in situation as to find an incentive to wickedness in cvciy ob- ject and incident without intermission, the actual sins of every one, as well as of the first pair, have at least been sufficiently wilful to merit the occurrence of temptation in numerous forms and on frequent occasions, both internal and external; not to mention, that the effect seems inevi- table, without the constant interposition of miracle. To reconcile us, however, to our lot, it may be observed that temptation does not ahvays ultimately inflict evil upon men; it may, possibly, as I shall presently show, prove the- occasion of the most important good. The fact next to be considered is, tliat temptations are allowed to assault some, at least on certain occasions, from which others are exempt. The species of incitement to evil here referred to, is not that of ordinary attacks from which no one is wholly free, but such as is not repelled without extraordinary difficulty, or yielded to wiihout extreme danger. Of this kind, are a natural dis- pusiiion peculiarly bad — inGcntivefi to irreligion, perhaps- 132 '^^■ THE USE*; of temptaTton*. to vice, or crimes arisint^ from cdncatiou and connexion? • — the infelicity of beini^ alone in a particular age or coun- tr\- — and the spiritual dangers attaching to certain stationic and circumstances. It can scarcely be denied, that on one or other of these accounts, if not all of them, one person may be more dis- advantQgeously situated Avith respect to piety, if not mo- rals, than another; or that even the same person, in diffe- rent periods of liis life, may be vciy differently circum- stanced in this particular. Yet many who seem to labour under these heavy disadvantages, were they to consider, would find that others experience disadvantages equ;illy great, though of a different kind. A virtuous
  • positioti may be as hostile to true godliness, as a mind viciously in- clined, if not more so. Religious advantages tend as much to render piety the object of mere speculation or disgust, as the opposite disadvantages to render it the object of contempt or abuse. If riches tempt the possessor to deny God, poverty may induce the sufferer to forsake him and to practise dishonest)'. Thus what appears to be a greater degree of temptation, may in reality be the same degree imdcr a different form. Besides, a man may be mistaken in supposing his neighbour to be in no spiritual danger from a particular situation, because he might happen to be in none, were he placed in the same situation; since the same objects and incidents do not affect everyone inw similar manner, or even the same person alike at different times. But let it be granted, what nppear« often to be the fact, that temptations are more numerous and powerful in one case than in another. The question then is, Why shoidd" the Deity permit, if not appoint, a difference that is fraught with so much difllcnUy, if not hazard, and that seems so great an inequality in the administration of providence? In a world where mankind are continually experiencing ch.anges, both internal and external, in addition to the dif- ference existing between one individual and another in the O^ THE USEfS OF TEMPTATlCm. 133 first instance, it is not o;isy to exclude the idea of neces- sity from the diversity in question. But not to insist upon this observation, there are certain valujible purposes an- swered by the divine proceeding. He wlio is less exposed than another to spiritual danjj^er, at least for the present, ought to think that the exemption is a just ground of joy end thankfulness to God : if he thinks otherwise, the state of his mind will prove the fact still more strongly. He might have been numbered with the vicious, the injurious, or the profane, had his situation in life resembled theirs. If he makes a profession of religion, he might have dis- graced it, and have pierced his heart through with sorrow, had he met with the same occasions of stumbling Avhich befall those who are in the circiunstances above described. He may have escaped being ' set on fire of hell,' not for want of combustible matter witliin, but because no spark from external objects or incidents fell upon it. The saint who adverts to the sufferings of the martyrs, conscious of his own timidity, with reason feels thankful to God that his constancy is not exposed to the fiery trial. In general, no Christian is certain, whatever may be his natural firm- ness, that his being kept from falling, and being presented spotless before the throne of God, is not owing, in part at least, to his not having been, suffered to encounter danger. If, however, exemption from temptation be, as it seems, a just cause for exultation and gratitude to the Divine Being, Avhat is to be thought of ' falling into great, if not manifold, temptations?' Certainly not that God is unrighteous; be- cause such trials are often the natural effect and just pu- nishment of actual sin. Besides, an attack on the mind does not preclude the possibility of resistance and repulse, any more than some kiJids of violence offered to the body. Yet ought not, it may be asked, such an incident to be reckoned a misfortune — perhaps of the first magnitude? That will depend ujion the final issue. It may prove ulti- mately fatal; as in the instances of the ajwstate angels, the traitorous discijile of C]\ri'5t. inu\ those who commit the 134 'Oys THE USES OF TEMPTATION. unpardonable sin, or ' the sin unto death.' Of the?e aAvful examples, I shall have occasion to sjjcak more particularly afterwards, and therefore shall now only obsene that they are suffered to take place in no case, where moral strength does not exist to repel them, except where its existence has been forfeited or destroyed by non-improvement. At present, however, let the result be supposed not so terrible. I will first refer to instances whore temptation i)roves suc- ceivsful. When a sovereign bred up in an erroneous reli- gion persecutes his subjects who had newly embraced the truth, dreadful consccpiences ensue to the temporal inte- rests of many tv martyr, to the inward peace of the un- steady in religion, to the votaries of irreligion, who arc now ])laccd at a greater distance from piety than ever, and to the rei)utiiti()n an(iucntly attended by a higher kind of felicity. But in a world where good is mingled Avith evil, opportunities for the exercise of the virtues before emuiierated, neither can nor ought to be wanting, for the reasons alreatly mentioned ; and having had * their perfect woi'k' in a state of trial, (the only M'ay m which it is conceivable they could obtain it,) they will both naturally and by divine appointment end in a kind of feli- city truly glorious, thougli inferior to that Avhich spirits; enjoy who were never made unhappy by sinning, and to. that which ' the spirits of just men' shall themselves attain, when assimilated to the former in character and circum- stances. Tliose glorified spirits, who, either having sur- vived their convei*sion but a short time, or, being left ex- posed to spiritual danger, never had the opportunity of ' glorifying God in the tires,' may perhai)s experience a felicity less extraordinai'v, though not unaccompanied by satisfaction. The next point which claims attention is, that the same assistance is not granted to different persons for o\erconi- ing temptation, nor to the same person at dilFerent times. The chief kind of help granted to men for the purpose lieiv stated, is that in which the Scriptures represent Ciod as withholding tlieni from simiing, and Christ as strength- ening them for duty. The event of the other kinds is un- certain; but this always succeeds. It may be asked, ^^'hy should not this kind be either invariably withheld, or invari- ably granted? — It is uniformly refused to apostate angels. To apostate men it is not denied — perha[)^, because, though guilty as well as their superiors in nature, their guilt is less enormous, owing to fraud, not to self-deception, or to in- ternal temptations from which evil spirits were originally exempt. If it be asked, AN'hy should some of the angels be assisted in standing, while their companions and our first parents were permitted to fall 3 or why the same ditfercuce ON THE USES OV TEMPTATION. 139 'Siioiild have been observable ever since in the conduct of the Divine Being toward different individuals of the hu- man race, and even toward the same individual? — the cause IS at present for the most part vaiknoAvn, tliouj'-h, as for- merly noticed, to doubt the ^sufficiency of that cause would be both unreasonable and impious. Were there no other uses to which Infinite AVisdom, Holiness, and Goodness, ap- plies tem[)tation, v.iicther yielded to or overcome, in parti- cular cases, among- maidvind, than tljosc ahvady noticed, they would of themselves amply justify the ways of God in interposing where the latter event took place, and in not interposing where the fijrmer occurret, ihoni^h at the same time more dreadful, than that lie who will not take warnina^ sliould be made an example of divine veni^eance, in order to his servins^ for a warninc^ to others. The last important fact remaining to be considered is, that the same assistance for recovering from the effects of temptation — at least for final recovery from it — as also for future excm])tion from temptation itself, is not granted to all. Here it nnist be observed, that whatever nicay be the secret purpose of the Deity concerning an individual, no one on this side of the grave has a right to consider him- self 'a vessel of wrath,' without the authority of inspira- tion. Gross offences, repeated backslidings, and the delay of religious pursuits, great as is the cause they furnish for alarm, humility, activity, diligence, and caution, are by no mean? infallible signs of reprobation; much less are bodily weakness, constitutional melanclioly, and the long with- lioldment of spiritual consolation, to be viewed in this light. Yet there are fearful instances, unquestionably, in which repentance and forgiveness are denied to the guilty. Such tremendous examples of divine justice are, no doubt, necessary for the glory of God and the general good of his creatures, or they would not be sulVered to exist; though it is not always manifest wiiy the unhap[)y individuals were selected for the purpose. Perhaps the apostate angels were abandoned to despair, because the apostate nature to which each became subject Mas the result of his own per- sonal act, and was occasioned by no deceiver exeejjt him- self. With res[)ect to the finally unconverted among man- kind, there is every reason to believe that grace would not have been withheld, had not such means of grace as can be regarded without the existence of piety, (and an accurate discrimination between tliese, and others of the opposite description, is not at all necessary either to the possibility or to the safety of endeavour,) been neglected ti> (he last; and that no one of their sins would have been found ' unto death,' had it not been i)reccded by many others, for which ON THE USES OF TEMPTATION'. 143 it was not impossible that ^ life should be given.' The traitorous disciple of Christ ' repented himself/ without ever possessing 'repentance unto life;' but the heaviest of judgments did not befall him, till after he had long lived in hypocrisy and dishonesty, after committing a most fla- grant act of sin in defiance of a solemn warning, and with- out having it in his power to plead the application of hu- man artifice or solicitation, siu'prise, terror, or any other circiunstance in extenuation. It is probablcy that what- ever obscurity may now attend the reason of the divine proceedings toward the ' vessels of wrath,' their con- demnation will in the end appeal* just, both to themselves and to others. On the other hand, it will ever be a theme of wonder,, joy, and gratitude to God, that there are so many among men, who not only finally recover from their spiritual falls, but will shortly be no longer subjected to the occasions of falling that exist in this world, whether external, or with- in their own bosoms. They will not merely be restored to the character and state of our first parents, before human apostasy, but be i)laced in a paradise which contains na forbidden fruit, and to which no deceiving serpent has ac- cess; nay, they will never fall by any temptation, like the angels who ' kept not their first estate,' whether inseparable from the nature of creatures, or contingent. Divine power and goodness will not stop at furnishing men witfi the possibility of forgiveness and renovation, but will render them the subjects of both. ' The Lord*^ will not merely grant them the commencement of fiiitli and repentance, but perfect that which concerneth them; he will not only checquer defeats Avith successes, but bestow decisive vic- tory, and security against the difticulties and hazards of future assaults. Here several queries naturally arise. Are the grounds of obligation under which the saints lie to the Divine Being confined to the purpose of his grace respecting them from eternity, the redemption wrought out for them 144 ON THE USES OF TEMPTATION. I)y lii- Son, and the work of tlic Holy Spirit within tlieni? Or »lo they inchulc al- well as the other holy affections mentioned 5 bccaase it is more than probable, from a va- riety of circumstances, that they would not have done or forborn to do that which is still possible, be it what it may, notwith-tandini,' the apostasy of human nature, had not divine providence, perhaI)^ jlivinc i,M-ace, interj)o-ed. H('-pectiiit( the wicked, my reply i-, that they have reason to blame themselve«j for the immen-e hxs they su-tain, and the indescribable misery they endure, for not improvinc: the jMjssibility just stated. To remove the erroimd for self- censure, they must show eitlier the non-existence of the possibility referred to, or that thoui^h they availed them- selves of it, the Divine Bcinc: withheld the neces^ar)' as- sistance : neither of which is the fact. If it be fiuther asked, Why wa^ lie not 'found of them that sought him not,' in their case as well as in that of many other? not better, perhaps worf saints in .t' a> owing entirely to their own ex- cistcnt with the natun- and essence of true liolincis. This, how- ever, is a great mistake, arising from confomulinir the elhet of divine influence or moral excellence in created bciiiij-, with that which the influence of a creature would ON THE USES OF TEMPT ATIOV. I4a produce. The two kinds of influence difter essentially in their nature. There is no comparison between the bcina:s that exert them. The Deity works upon the will: wht re- us it does not appear that creatures, even those of them that are spirits, who are abie, or at least permitted, to work uj)on one another, exercise their power in any other "way than throu£:h the meriiiun, if not of the senses, vet of the iinaii:inatii>n or of the undei"stauding, of hope or of fear. V\ here, then, influence proceeds fi"oui two such diflerent aijents, and acts immediately on two such ditrerent ob- jects, there is no reasoning: fi^om the etl'ect produced in one case, to that pro^' thp: uses of temptation. Creator for tncry good thing, after as \vell as before its coming into existence, or that he could not call into exist- ence a being endowed with such excellence of nature as to be incapable of sinning, would be no small instance of presumption. But the probability is, that n» such crea- ture exists, except it be the human nature of our Saviour. Nor ought this dcpendancc on the Deity to be considered a disadvantage. It never operates but to the benefit of the subject; for surely the bar M'hich it opposes to the possi- bilitv of losing holiness aud happiness, must be viewed in that light. Obligation to the divine influence detracts no- thing, as has been shown, from the excellence of moral dispositions: and as to any degradation it can occasion to men or angels, no more results from this, than frt)m de- pendance on God for all powers and enjoyments whatso- ever, nay for life and being themselves j nor will it appear mch to any, exce|)t to those who wish to rival their Maker in self- existence and independence. Why he did not ex- tend this impossibility of sinning, whether naturally or sii- pernaturally, to all tlic angels and to our first parents, oi* whv he does not convert all his saints with as little care, difficulty, and trouble, on their part, as that which attencis the conversion of infants, is no more revealed, than why he does not work in the whole human race ' to will and to do.' There is not the same reason for expecting from the Creator the impossibility of incurring guilt, as for expect- ing the possibility of not incurring it; the possibility of re- covering innocence and happiness, as that of maintaining them; the impossibility of finally neglecting the means of such recovery, as the possibility of adopting them; in a "word, the easiest and shortest mode of the recovery in question, as a mode of some kind or other. Yet it is pos- sible, as already intimated, that the saint who, dying m mature life, has the disadvantage, compared with the con- vert who dies in infancy, with respect to the exercise of faith and patience, may have proportionately the advan- tage, hi the degree of celestial felicity assigned hiiu. ON THE USES OP TEMPTATION. H7 In the general survey thus taken of the divine conduct relative to temptation, it is scarcely possible not to be struck with the same gradation of advantages and disad- rantages experienced by created beings Avith regju'd to innocence and felicity, as is observable in their natures and ranks, their powers and enjoyments. There are beings not suffered, and beings suffered to fall; some who fall so as to exclude the possibility of rising, others whose fall does not exclude that possibility; of these latter, some are permitted to neglect that possibility, and others are not permitted to commit so fatal an evil; of these latter, again, there are those who are recovered to final holiness and happiness, without any anxiety or labour on their part, and others whose recovery is not effected till after a long series of dilliculties and sufferings, of failures and suc- cesses. In tliis wonderful gradation, there is a remark- able mixture of the beautiful and sublime with the awful, and of mercy with justice. The finally guilty and miser- able are so only through their own fault, Mhile the finally holy and happy can boast of no merit, whether their state be retained or recovered, and whether that of the latter be folloMed by a higher or a lower place in bliss. Whether grace be given or withheld, in the vessels of wrath and the vessels of mercy, there is an admirably varied and striking display of wisdom, power, and holi- ness, combined with the 'severity or goodness' of God, with a view, no doubt, to the general interest of his uni- versal empire. A thinking man Avill not turn from this representation with disgust or horror, A\idiout ever inquiring seriously M hether it be not true. On the other hand, if he believes it, he will feel as little disposed to treat it merely as a subject of curiosity or wonder. He will rather be soli- citous to ascertain to which degree of the scale he himself belongs. To view temptation, with its effects, whether past or future, without anxiety and effort to recover from it or to escape it, is a bad symi)tom; and to iiish into it without 148 ON THE USES OF TEMPTATION'. necessity, or carelessly to yield to it, a still worse one. Temptation, whether yielded to or resisted, will be of use: but that use by no means always extends to its unhappy victim ; and when it does, it is dearly purchased. 'J'his consideration ought not to be overlooked by the irrelii^ious or nominally religious, any more than by the vicious or criminal part of mankind. It may even furnish just occa- sion for constant vigilance and i)rayer, to him \a hose reli- gious profession is at present in the most flourishing state. At the same time, there is no room for terror or despond- ency. We are not in a situation which excludes the |)0s- sibility of experiencing the benefits, as well as the evils of temptation, or the hope of final deliverance from it, when it ceases to be necessary. Let us praise the groat Disposer of events for both, use the means he has appointed for availing ourselves of them, and implore his blessing on those means. If we are already in this practice, let us praise him for leading us into it, and for succeeding it; continuing, at the same time, our caution aud diligence, and in those applications for divine assistance, which can alone prove that we are in the road to final security and hap[)iness, and which are still requisite to their complete attainment. ESSAY XL. ON THE GUILT OF YIELDING TO TEMPTATION". There is a remarkable difference in the reasoninj? of men concerning- the gnilt of yielding to temiitation in cases where they themselves are concerned, and in tliose that relate only to God. In private life, and particularly in courts of justice, the plea of an offender that certain circinnstances in-gcd him to commit the injuiy, Avould with reason be deemed inadmissible. But when the offence concerns tlie Deity only, there is scarcely one who does not feel disposed to excuse, or at least to palliate it, by alleging the particular occasion under the influence of which the evil was committed. General, however, as this conduct is, it will certainly not be defended on the ground that temptation is imiver- sally a sufficient justification of any sinful desire or action. Were this admitted, the inevitable consequence would be, that man is guilty of injustice whenever he censures or pu- nishes another; in other words, that criminality and injui*y ought to be suffered to overspread the world, without any check from the civil power. To avoid a result pregnant with so much absurdity and mischief, recourse will pro- bal)ly be had to the expedient of distinguishing between one sinful compliance and another, with a view to show that while some neglects or violations of duty imply guilt and deserve punishment, others ought to be ac- counted trivial, and entitled to imfjimity. That there are different degrees of guilt and demerit in yielding to tenip- 150 0\ TUK GITLT OP YirLniNT. TO TF.MPTATION. tation, will nt>t bcdctrK-d; but that any improper iiuliileronre can be so circnin-tancfd as to merit accpiittal, or at least forgiveness, is a point by no means efpially evident, lint before the i^ronnds of tbis opinion are examined, it will not be amiss to remark briefly on tbe nutnber and variety of tlie cases to which it would not apply, were it ever so incontrovertible. It will be admitted, I suppose, that there must be tfuilt and danger in sins of omission and commission condcnuicd -s. An Onmi^cient Lawgiver cannot over- look any <"ase of wrong; and lie whose own ' ^vay is per- fect,' can have no inducement to connive at wickedness in another. 'J'he sentence of condenuiation ])assed by con- science internally, and by the course of nature externally, may be expected to receive his sanction, as they act by his authority. Ntither is the profligate correct in con- cluding that be shall escape the righteous judgment f»f Ciod hereafter, on account ol the »vil he now brings u|)on himself; for in thus injuring himself, he wrongs Uod, to wliom he properly belongs. I "rom these observations, some opinion may be formed ronccrning the true nature and tendency of those com- plianccb with temptation, \vhich are usually denoniinaled ON THE GUILT OF YIELDING TO TEMPTATION. 151 cnmes, vicious acts, or instances of protaneness. If thoy are often repeated, or have settled into habits, the g:uilt and danger must be increased in proportion. Where any of them arc committed without advertinsf to the evil at the time, or recollecting it afterwards, (the common effect of long practice,) it is an aggravation, not a palliation. There is another class ot' sins, which, though they do no injury to the temporal interests of the otloudcr himself, nor to those of his neighbour, nor even tor the most part excite any remorse or apprehension in his mind, yet I cannot but consider as gross and dangerous. The evils I allude to, are the total neglect or careless performance of religious duties, whether private or public: inattention to self-ex- amination and serious inquiiy: refusal to enter into con- versation on sacred topics ; and especially the resorting to such places, persons, books, and subjects for meditation, as are injurious to piety, if not to morality. The crimina- lity of these offences, particularly where they are habitual, as also the inuninent hazard to which they expose the eter- i>al interests of men, are but little perceived, on actx>unt of their great ])revalence. But no one can doubt either, who believes the Scriptures to be the word of God, or who even listens to the dictates of reason. If, then, the duties neglected and the sins committed are important in them- jclves, these guilty compliances ought to be deemed pecu- Uarly evil and dangerous, on accoimt of certain attendant circumstances. The one c;u\ be practised, aiul the other forborn to a certain extent, without offering much vicv- lence to the inclination, especially before the criminal habit is fcnined. Vet the self-indulgence is continued with coolness and deliberation. A restraint or exertion which often takes place from regiird to men, has no existence where Ciod only would be regariled. In every instance where a wicked emotion is not only entertained inwardly, but issues in forming and executing a scheme for gratitying it outwardly, there is too nuich of process m deliberation, to doubt cither the enormity or il;e 152 ON THE GUILT OF YIELDING TO TEMPTATION. fatal tendency of the otFence. The horrible nature of tlie crimes once perpetrated by king David, and the fearful punishments justly due to them, were no more questioned by the penitent delinquent than by any other. We see in them a melancholy illustration of the progress observed in an external compliance with temptation: where the mind is calm, as stated by the apostle James, the ' man is drawn away by his own lust, and enticed: then, when lust hath conceived, it bringeth forth sin;' and there can be no doubt that ' sin, when it is ' suffered to be ' finished, bringeth forth death.' The cases in which transgression appears equally wilful and determined, though perhaps not equal in atrocity or in its injurious consequences to society with the olfences just alluded to, are innumerable. Nor is the neglect of a duty, arising from reluctance to it, less capable .of being proved criminal, and deserving of punishment, by its gradual descent from the latter, than a sin of com- jnission. Grief is felt, because the occasion for perform- ing the duty in question presents itself; and the perform- ance is omitted, notwithstanding many pressing exhorta- tions, perhaps, to the contrary. There are, therefore, enough of sinful compliances, void of all ]>alliating, much more justifying circumstances, to condemn the individual among mankind, who lays the strongest claim to freedom from presumptuous delinquen- cy. But, unhappily, even the sins m inch he treats as in- significant, being imputable, in his opinion, chiefly, if not wholly, to inadvertency, are not so void of guilt or de- merit, as he may imagine. This will aj)j)ear, by examining the instances principally adduced, in which he thinks him- self exculpated, and the various grounds on which his claim to a discharge is founded. One excuse for doing wrong, or at least for not doing right, is ignorance, 'i'his plea is doubtless valid, where the ignorance is invohnitaiy; and such cases certainly may exist. The drunkenness of Noah Mas excusable, on the ground of his not knowing the eflect of wine, whea ON THE GUILT OF YIELDING TO TEMPTATION. 153 taken to exces:?. But whether the same bad consequence of (h-inking- was excusable in Lot for the same reason is doul)tful, since the nature and tendency of wine were pro- bably understood by most people in his time. There are people who labour under peculiar disadvantages for be- coming- acquainted with the difference between good and evil in a moral and religious view — in ages and places, for instance, which are uncivilized, or overrun by intellectual darkness; and even in enlightened countries, there are per- sons who have had no education, or a bad one, and whose connexions have always been as ignorant as themselves. So far as knowledge is absolutely unattainable, the neglects or actions owing to the want of that knowledge, wrong or injurious as they may be in themselves, cannot be justly reckoned as offences, or be folloM'ed by punishment, any more than the faults committed by a child without under- standing, or by a youth compelled to act without expe- rience. But there is reason to question whether the igno- rance pervading barbarous regions will always excuse the irreligion and false religion, the vices and the crimes, of their inhabitants. It is evident from their sentiments and manners, their laws and customs, that they are not wholly without the light of reason and conscience. It is certain, too, that they have the works of nature and of providence, perhaps some fragments of traditionaiy revelation, to in- struct them. If, then, their errors or bad practices result, as there is cause to fear happens not unfrequently, from neglecting these means of information, their ignorance is not involuntai'y, and therefore cannot be pleaded in bar of condenmation. It is still less probable that the disadvan- tages with respect to knowing the duty owing to God and man arising from education and connexions, are insuper- able in a country renowned for science, for just ideas of morals and religion, and for true ]>iety itself. If the per- sons who suffer these inconveniences, think, read, or con- verse about any thing, they are inexcusable in not ad- VOL. II. u liil ON THE GUILT OF YIELDING TO TE.MPTATION. mitting, among other subjects that engage their attention, those tliat are of the most important nature. Tlieir ne- glecting to go where they miglit obtain the necessary in- formation, admits of no apology. If they refuse instruc- tion when it is offered to them, their case is still worse. The omission, though it be the effect of thoughtlessness, is criminal; and far more so, when the hope of diminish- ing their guilt and punishment by ignorance, is the motive to their continuance in it. The want of knowledge, where it is the least voluntaiy, when followed by the omission of duty, will be punished with some strii>€s, though, com- paratively, they may be but few. Another case, in which the guilt, and consequently the risk, of yielding to temptation are disputed, is that when the temptation occurs unexpectedly, and makes the attack so suddenly and violently as to preclude the recollection of means for resistance. The woman who, through faith, harboured the Israelitish spies in Jericho, being questioned about them, when unprepared with a suitable answer that;^ was according to truth, saved their lives by uttering a false- hood. The a[)Ostle Peter had recourse to the same unlaw- ful expedient, on an occasion which rendered the crime far more atrocious, apprehending his own life to be in immi- nent danger. Perhaps there is no one who, on surveying his former conduct, does not recollect some incident, by which his adherence to duty was put to a severe test. There is certainly a material difference between such a sinfid compliance, and one of a deliberate nature: of course it seems reasonable to expect that they will be treated very differently by the God of truth and holiness. Accordingly, the lie of Rahab did not prevent her exemption from the ruin that befell her fellow citizens; neither did it hinder her from receiving the commendation of her faith in the divine declaration, while the falsehoods told by the covet- ous servant of the prophet Elisha entailed the leprosy u|)on him and his posterity for ever. The distinction made be- tween the timid and the perfidious disciple of oiu* iSuviour ON THE GUILT OF YIELDING TO TEMPTATION. 155 was far more awful; the former obtaining- forgiveness, and the hitter tinding no place for repenting ' after a godly sort.' But exemption from punishment is a consideration totally distinct from not deserving it. The bitter repent- ance of Peter, evidently showed that he did not think him- self exculpated by the violence of tlie temptation. Neither can any one who respects the dictates of morality, or the authority of Scripture, consider a falsehood innocent, how- ever d:tticult it may be to refrain from telling it, in a case of temporal extremity. * A good confession' has often been 'witnessed,' though in the certain and immediate prospect of suifering martyrdom. A man of conscience who is so unha[)py as to have been surprised and terrified into sin, will not think the act so excusable on that account as not to lament it, or not to implore forgiveness for it; and though a sense of his weakness will induce him to prav that God would either not ' lead iilm into temptation,' or * deliver him from evil,' yet should the contrary happen, he will not imagine that his weakness is a sufficient apology for the failure. Much less %vill he suppose that he may neglect or \iolate duty under any circumstances, through the fear of some lighter evil — such as ridicule, censure, or loss of property; and least of all, through the apprehension of foregoing the gratification of vanity, the enjoyment of sensual pleasure, or the acquisition of some worldly emo- lument. The excuse for complying with temptation next to be considered, consists in the extraordinai*y difficulties at- tending not a particular, but the general situation allotted to the offentler. Thus the man who from his infancy has seen or heard nothing which was not unftivourablc to mo- rals or piety, so far as regards his connexions; who is ex- posed to the peculiar dangers resulting from uncommon prosperity or adversity; whose occupation in life is singu- larly ensnaring; or whose natural disposition is more than ordinarily hostile to propriety of sentiment and conduct, may possibly suppose that his sins of omission and of com- 156 ON THE GUILT OF YIELDING TO TEMPTATIOX. mission arc fully exculpated by these untoward circum- stances. The observation ma^ THE GUILT OF YIELDING TO TEMPTATION". tij^rccable, exposed to no (lan2:er tliat cannot be escaped with case, and amid j)leasures calcnlated to afford satis- faction. As the natural and moral worlds arc now circum- stanced, the situation most favourable for propriety of con- duct toward God and man that can be imac^incd, with re- spect to inward disposition, education, connexions, sta- tion, and occurrences in life, besides its liability to re- peated changes for the worse, includes in itself no incon- siderable number of inducements to the omission or viola- tion of duty. Hence it appears, at first view, to follow, that the equity and goodness of the Deity will in manifold in- stances not ' be strict to mark initpiity,' without referring to the provision made for the rights of divine justice, re- vealed in the gospel. In reply to these remarks, I o])sen'c, that perfection of character is by no one thouglit essential to eternal salva- tion and happiness. The cause T shall not enter into at present, as it will speedily come under discussion. It ought, however, to be noticed, that our Lord ' preserved his integrity,' and ' fulfilled all righteousness,' through a period of many years, though not placed in a situation the most favourable to innocence and holiness, biit amid scenes of the most painful adversity, accomjianied by offers of the highest prosperity, provided he would discontimie his regard to the will of his Father. Let no one attempt to weaken the lustre of so long and uniform a career in the palh of duty, amidst a series of unexampled diffi- culties and sufferings, by alleging either the assistance af- forded to him from his divine nature, or the exemption of his human nature from hereditary depravity. For though the formei* imparted to the holiness of his charac- ter the infinite excellence and merit requisite to the suc- cess of his mediatorial office, yet there is no reason to be- lieve that it contributed to the existence and support of that charaeler. As to the latter, it was indeed necessary to till- pcrfletion of his example; but if a judgment may- be formed by the failure of our first parents, tliough crca- ON THE GUILT OF YIELDING TO TEMPTATION. 15f> ted in the image of God, and placed in circumstances di- rectly opposite to those of our Saviour, this advantage does not ensure such an example. The innocent sensibi- lities of our natiu'e to animal gratification or want, to plea- sure or pain, to ease or labour, to admiration or contempt, to esteem or reproach, to success or disappointment, were as acute in his constitution, as in ours: therefore, amid frequent and violent attacks made upon them during his whole life, and particularly toward the close of it, we ought not to look upon it as a matter of course, that his- vigilance was never surprised, that his resolution was ne- ver checked, and that his patience was never exhausted. Impossible as it now is for persons ' renewed in the spi- rit of their minds,' and much more for tliose in whom 'old things have not yet passed away,' to vanquish the enemies of the soul at all points and on eveiy occasion, yet it is not impossible, with the assistance of divine grace, to take up arms against them, or to go forth conquering and to con- quer. A state of warfare maybe conceived to last for life, without supposing the exclusion of proper seasons for re- freshment and repose. The Christian soldier is not even called upon to confine his observations, his conversation, or his correspondence, to matters connected with the war. He may notice the country Adhere his tent is pitched for a while, mingle with the inhabitants in civil concerns, and endeavour to render himself both agreeable and use- ful. Let him not, however, think it luu'easonable that he must not retire to rest before the centinels are stationed: that when he is in quarters, as well as on the march or in the field of battle, he must always keep in readiness for action. Nor ought he to wonder if he should be obliged, during his peaceful occupations, like the Jews of old, to retain his weapons near him. If, on the contraiy, any one habitually indulges in the security and indolence pertain- ing to a state of peace — views himself as at home — regards nothing except civil concerns — associates only with people whose errors in sentiment and conduct arc similar to his. 160 '^^' 'THE GUILT OF YIF.LDING TO TEMPTATION. own — and thinks tcMnptatlon likely to occur as rarelv as the tVaudnknt (leah-r, the niichiitrht rohhcr, and the armed ruffian on the road, or at most as intermitting as trouhle, which often does not make its a[)|)earance in any striking form till after a long period of case, enjoyment, and prosperity; — he cannot surely feel siu'prised at any dis- aster, however fatal, he may suffer from the enemy, or at anv punishment, however severe, he may be intended to undergo, for thus uniformly offending against every article of war. Without supposing any one to be constantly employing his thoughts on moral or religious subjects, or requiring him to follow the spiritual profession like a Christian missionary or minister, as another piu'sues his secular calling, it is not too much to expect that he will attend to the means of knowing ' how he ought to walk and to please God;' that he Avill sometimes pause, and consider whether conscience and liis Bible would have him ttu'ii to the right hand or to the left; that he will on some occa- sions * think of his ways,' in order that his feet may be turned to the divine testimonies; and that it will be his daily and fc^rvent prayer to be ' led in the way everlasting.' The apostle Paul did not think this course of proceeding impracticable or unreasonable, when he spoke of ' ha\ ing lived in all good conscience toward (nxl unto that day,' and of labouring that ' whether present or absent he might be accepted of him.' It is certain that there are many M'ho maintain this holy discipline, and not without some important degree of success, imder the influcMict^ of the Holy Spirit: yet no one who observes (hem can infi'r from their general conversation or deportment, that tlM\v are less remarkal)le for the enjoyment of rational liberty and for cheerfulness, than their nt^ighbours. 'I'he restraints and exertions, then, discoverable in the conduct of one per- son who has recei\ ed no uncommon advantages from iia- tm-e or providence with resp(>ct to the discharge of duty, may not unjustly be looked for by the Divine licing iu ON THE GUILT OF YIELDING TO TEMPTATION. IGl that of another; and an essential faUure in the character cainiot but be viewed by him as criminal, and as deserving of suitable animadversion. The next great exception taken to the evil and danger of complying Avith temptation, is deduced from the formi- dable account given in Scripture of evil spirits, and of their efforts to retain or involve us afresh in sin. If our enemies are so numerous, various, and mighty, how is it possible we should avoid or withstand them? A plain countryman might as well think of safety in a city in which every street abounded with sharpers. A traveller might as well ex- pect security on a road infested by gangs of robbers, or at a solitary inn where the inhabitants are accustomed to as- sassinate in the night-time their helpless guests. Can an individual hope to defend himself in a strange country, where thousands, to whom every spot, retreat, or avenue, is well known, are constantly lying in wait to plunder or murder him? Can a hearer secure his judgment against the attempts of orators furnished with eveiy artifice of sopliistry and false eloquence? Can a spectator hope that actors of consummate skill will practise upon his senses, imagination, and passions, to no purpose? Will an insigni- ficant peasant oppose the opinion or wish of a mighty po- tentate at the head of legions, sometimes employing the. tone of authority, and sometimes condescending to use the language of entreaty? What ftigitive can hope for suc- cess in resistance, or protection in disguise or in flight, when the whole policy and force of all the different orders in a state are convened against him ? What caution can se- cure a man, where every one he meets is seeking to betray him, under the mask of friendship ? What safety is there for one who has occasion to walk where the deceitful ground threatens every moment to precipitate him into some pitfall; or to breathe, where every particle of air he inhales may, for aught he knows, be impregnated with disease and death?— These images, were they just repre- VOL. II. X IG2 ON THE GUILT OF \1ELD1NG TO TEMPTATION. sentntions of tlic fact in (]\icstion, certainly convey a strong idea of the danger to wliich souls are exposed, through tlie machinations and efforts of ' tlie powei-s of darkness/ Hence it would appear, at first view, that failures through them cannot he accounted serious by the Deity. How can it be thouglit that so eut the truth is, he can by no means exert such an influence over the human will to corrupt it, as the Holy Spirit exercises to renew it. lie has no creative power to generate in a human mind new dispositions to sin, as the Divine Person before mentioned has to implant new dispositions to righteousness. He can choose his time and means for besieging the fortress; he may j)roceed not only by sapping or mining, but by tlu' apjilication of ar- tillery or the scaling ladder; he may employ sophistr\ , per- suasion, bribes, or terror; but he can obtain no entrance, except the garrison set open tlie gates to him. He can em- ploy no artifice against them of such a nature, that it can- nut be detected. In fact, the matter of Lis temptations is ON THE GUILT OF YIELDING TO TEMPTATION. 163 the same in substance with tliat which is employed by his emissaries among; men, l)y men aj^ainst themselves, and by the things of the world. His superiority seems chiefly to consist in his choice of the topic, in his mode of address, and in his ability to seize and improve every opportunity for promoting- his fell purpose. The advantag-e he has in these particulars, is indeed truly formidable; but reason and Scripture always furnish answers to him that are as much calculated to turn the balance against him, as those made by our Lord to the tempter in the wiUleniess. If they do not avail to the prodviction of similar success, the observation addressed by the Deity to Cain, will be e(pially applicable to any one who is vanquished by the great ene- my of souls: * sin licth at the door.' The mind has not been stored with argrnncnts drawn from the sources above men- tioned; a facility of recollecting them has not been studied; they were not employed at the moment when wiuited; or the divine blessing and assistance were not sought. The omissions here stated are unhappily habitual to the man who is ' dead in trespasses and sins,' and may be too often brought as charges against the pious themselves. The latter, on the lamentable occiu'rence of the events owing to such neglects, are not exempt from punishment of some kind or another, neither do they attenjpt to deny or palliate their guilt on accoimt of the occasion; as is evi- dent from the conduct of David, who numbered Israel in consequence of being tempted by Satan: much less is there reason to suppose that uniform, not contingent submission to his devices, will be accounted venial, and escape with impunity. That evil spirits, with all their wiles, are not uncon- querable, with divine assistance, is manitiest from the cha- racter of men com[)ared with that of Satan. It is probable that if he and his associates could accomjdish their designs to the full extent, the Avholc earth Avould be filled with profaneness, immorality, and injury. But though there are certain parts of the \vorld, and certain periods of time, suf- 1G4 f^N THE GUILT OF YIELDING TO TEMPTATION. ficiently covered with idolatr)' and superstition, Avith wick- edness and cruelty, to induce a suspicion that the power of these fiends lias heen exercised in an extraordinaiy de- gree; though there have been cases in which the principles, character, and conduct, of particular nations, both among themselves and towards other nations, seemed to be pecu- liarly under a diabolical influence; and though in countries "which bear the strongest marks of religion and good morals, justice and benevolence, too many individuals, and even associations, are to be found that may be truly re- presented as the foes of God and man; yet the world never was, nor ever will be, like hell, nor will a large propor- tion of its inhabitants, though taken from among the bad, deserve to be accounted demons — at least in this life. \\ here the counteracting circumstances, therefore, both internal and external, by which the Divine Being, as the God of nature and providence, presei-ves the character of nations, of public bodies, and of individuals in general, ft'om certain degrees of criminality with which infernal artifices labour to infect it, do not produce the same check, they leave the injurious, the vicious, and the profane, through whose fault the failure happens, Avithout excuse. The same may be said of the irreligious and the nomi- nallv religious at large. There is no reason to believe that the God of grace is wanting to any one who does not treat the means of grace in a manner to which the want of grace does not oblige him. As, then, those who, through the blessing of God upon the means employed by them, remain secure amid the attacks of infidelity and error, of vice and crime, expose the guilt of persons who, under the same circumstances, are overcome through neglect; so the man who, ' resisting the devil,' ' believes and is saved,' will be a powerful witness against him who sulfers the devil to catch away that whidi was sown in his heart, or who gives place to him after making a [irofession of religion. One more apology for conij)lying with temptation re- mains to be couiidertd — that which is drawn from the ON THE GUILT OF YIELDING TO TEMPTATIOK. 165 present state of the human mind, as being either its own tempter, or assisting greatly in the temptations presented by others. Of all the excuses made for the indulgence of gin, this is the most plausible. It seems unreasonable for the Divine Being to require the same resistance to spi- ritual enemies, and much more the same success against them, from a mind inclined in their favour, as from our first parents, who, besides possessing a happy condition both of body and of external circumstances, felt a ten- dency within them to the right, or at least none to the wrong. Mankind in common have not the advantage for repelling temptation which our Saviour possessed, whose mind from his birth was free from any unholy bias, not- withstanding his trials of body and his outward condition were similar in kind to ours. The apostle Paul appears to pany the clmrgc of yielding to some temptations, respect- ing both the neglect and violation of duty, by urging the present state of the human mind, v.hen he says, * It is no more I that do it, but sin that dwelleth in me.' The expression just mentioned, together with thafc which the same writer uses when speaking of the conflict between 'the spirit and the flesh' in the hearts of the converted Galatians, he adds, ' so that ye cannot do the things that ye would,' are such as, I should imagine, M-ould be censiu'ed as erroneous and dangerous in a high degree, were they not the language of Inspiration. They refer, I should suppose, to the effect of hereditary corruption de- tached from the augmentation it receives from improper neglect or indulgence. It will be thought at first, perhaps, that such a state of natural propensity to evil is pin-ely imaginary. But it certainly answers to this description, so far as it exists in veiy little children — those that have not as yet come to the exercise of reason. The conduct of such a child is often wrong in itself, and in the view of others, but without the slightest implication of guilt on its part, in a religious, if not in a moral sense. I should think, too^ that were u case to exist in a grown person where an ]66 ^^ THE GUILT OF YIELDING TO TEMPTATION^. action or a forbearing to act was solely iniputalile to the unhappy bias to the wroui; with w liich every one comes into existence, such a deed or omission wouUl not be, what is usually termed, an actual sin. It is indeed very difficult, and even next to impossible, for any one to affirm this with certainty concerninn: himself, in any given in- stance: for how can lie tell that the rise, the revival, or the continuance of a wicked emotion, is not at all owing to the Avant of possible exertion on his part, notwith- standing the present circumstances of his nature; or at least that it is not the consecpience of conniving at, if not countenancing, sin in former times? Yet such an in- stance, mav not be impossible in itself with respect to the regenerate and converted, if it be so respecting others; and it mav be known to Cod, if not to man. Unsafe as it undoubtedly Avould be, in most instances, for one who walked with God most uniformly, to attribute a parti- cular act or omission, even when confined to the breast, to sin that dwelt in him, there is no saint w^ho does not consider the "svant of perfection in general as a subject of lamentation, rather than a ground for remorse or alarm. At length, then, it will perhaps be said, a case is found in which an action evil in itself implies no guilt in the a"-ent, and therefore is not pimishable — that is to say, a wrong action proceeding wholly from the imhappy cast of mind respecting moral good and evil, commencing with existence. The extreme dillienlty, however, of as- certaining the fact in any particular instance, has been al- ready pointed out, and of course the veiy great hazard of attaching the idea of innocence, or the claim of impunity, to a sinfnl compliance, under whatever circumstances. But let it be supposed that an instance of the kind referred to is for once as certainly known in an adult person, as it is in an infant: still the «piestion concerning its inipu- tablet\(^ss remtiins to be considered. 'J'luM-e is, no (loul)t, an important dillerence between its cause — namely, the ON THE GUILT OF YIELDING TO'TEMPTATION. 167 wrong bias of the natural disposition as it existed in our first parents after the fall, and as it exists in their posterity. In the former, the bias was the fruit of actual sin; and therefore both in itself, and in the evil acts resulting from it, however unavoidable, involved guilt, and was deserving of punishment. In no one of the latter is it the result of actual sin. Yet, together with its unavoidable violations of rectitude, that it did not need the sacrifice of Christ to ex- piate it and to prevent its issuing in final condemnation, is more than I can ventiu'e to affirm. However reason, in the absence of revelation, might decide the point in the negative, the Scriptures appear to affirm the contrary, when they speak of our Saviotu' as ' the Lamb of God that taketh away the sin of the Morld.' The unhappy conse- quences of the first sin, in the sufferings of infants and in those of the brute creation, seem to have been incapable of prevention. In neither case, however, is wrong sustained : if the pleasures of the latter exceed, upon the whole, their pains, (as is probably the case,) life is to them a blessing. With regard to infants who never possessed the means of adding actual sin to innate corruption, their partial and short-lived sufferings are am|)ly compensated by the bliss of heaven. For this it appears manifest that they are in- debted to the merits of Christ; for difficult as it maybe to conceive of them as needing ' an offering for sin,' it is obvious that they had no claim to the joys of the celestial world, or to that gracious influence by which they were prepared for such blessedness. The case is still plainer respecting such as are ' called to be saints' after growing up into life. Independent of their obligations to Christ, whose blood cleanses them from innumerable actual transgressions, they o^ve it perhaps to the grace of God, that any of the effects arising from the original state of their minds are as little imputable to them, as they Mould be were they infants; and tliey have doubtless as much rea- son as the apostle Paul to Mhank God through Jesus Christ,' for the hope of deliverance from them. 168 ^N THE GUILT OF YIELDING TO TEMPTATION. It is here natural to notice the cciuity, wisdom, and goodness of the Deity, in rendering questions nugatory that arc at j)resent incapahle of sohition, and in providing such an abundant compensation for tlie on(Uu'ance of evils that seemed unreasonable. If an exception be taken to what ai)j)ears to be the idea of Scripture, that even infants, through the sin of our common ancestors, were in danger of sulfering in the other, as well as in this world, it is a sa- tisfaction to know, that this is not now their case. If they apj)ear to suffer greatly without demerit, they enjoy not only as much, but infinitely more, without merit. If, again, in the maturer stages of life, the saints endure a misfortune, which they are seldom able to distinguish from a crime, it is to be remembered, that divine grace through Christ delivers them both from its painful consequences, (espe- cially those in the Avorld to come,) and from the deep de- filement of real criminality. If suiTering be midergone for acts not imputable to the suii'erer, but to ' <\u that dwelleth in him,' it is but of short continuance, and w ill be followed by a ' far more exceeding and eternal weight of glory.' It is now time to speak of the ill effects arising from other temptations, which, like the former, originate in the wi'oug bias of the human nnnd, but which bear far less the appearance of mere disease. Are maukind, Mhether sinners or saints, accountable for these? Conformable to reason as the duty owing to God is, as well as that which is owing to man, yet observation and experience concur with the word of God in aHirming, that no one under the present circumstances of human natuie can tridy repent of his sins, or believe in Christ, without the inHuence of the Holy S|)irit. How, then, it may be asked, can a person be cidpable for the total want of piety, for any deficiency in its exercise, or for any act contrary to it, Miien the whole affair depends not upon himself, but on another? in answer to this natiu'al (piestion, 1 beg leave to repeat what was before stated, that whatever dillicidty there may ON THE GUILT OV YIELDING TO TEMPtATIOl^. 169 be in conceiving the guilt or danger of innate depravity not increased by neglect or indulgence, however evil the effects may be in themselves, and consequently in conceiv- ing its need of a propitiatory sacrifice, it is rendered unim- portant, by the fact that the person chargeable with that only, is or will be saved and made meet for heaven. Of the persons, however, AA^hose defects and blemishes either wholly or partly come under this description, there are none except those that die in their infancy, and those who are converted after being past it. With respect to the rest of mankind who live and die strarigers to true religion, it appears to me, from the dictates both of reason and revela- tion, that the Great Judge of quick and dead v.ould be just in punishing them for offences that could not, as aacII as for those that could, be avoided without piety; though the sen- tence of condenmation will probably turn upon the guilt of the latter, which Avould infuse guilt into the former, evien if there w ere none before. Were the human mind, as life proceeds, to receive no confirmation of its original depravity, or accession to it, sup- posing that to be possible, or were it to receive only such as conscience and omniscience acknowledged to have come unawares and to have been unavoidable, it is likelv that the Divine Being would treat the grown person of whom this was true, as if he had continued to the last in a state of in- fancy. But every one who, ' by reason of age,' has his senses exercised ' to discern both good and evil,' knows that he has strengthened and increased hereditary corruption times and ways without number, by neglects and indulgences in op])osition to conscience, and to the word of God. This is particularly trUe of one who lives in an age and country enlightened by the gospel, especially if he has had the be- nefits of a religious education and of pious connexions. He has contributed knowingly, intentionally, and deliberately, by a thousand sins of omission and commission, whatever reason, the Bible, friends, and the ininisters of Christ, may VOL. Hi Y 170 <^>M 'IHE GUILT OF YIELDINT. TO TEMPTATION. have urged to the contrary, to tlie increase of his n"tnra> insensihility to ' righteousness and true holiness,' and u> hi* alienation from thcni. Were he excusahlc at hrst, there- fore, for not ' coming to Christ,' on account of inability to come * except the Father dre\v him,' he is not excusable for his present inability, thus confirmed and augmented. Tliere is, however, another still greater evil arising from neglecting or gratifying tlie corrupt principle, than that of contributing to its establishment and growth; namely, the possible prevention of that divine influence, ^^•hich, sooner or later, would have implanted an effectually coun- tenailing principle. I am sensible, indeed, that no negli- .gence or criminal indulgence on the part of a sinner can absolutely prevent the sanctifying operations of the Holy Spirit, where God is pleased to send him into any heart > and even that divine providence, if not divine grace, the first moment it api)ears for the purpose of conversion, al- ways finds the .adult engaged in such sins of presumption. But these facts by no means exculpate the individual thus occupied, should the influence of the Holy Spirit be even- tually withheld; because it would not be withheld were he to act the part which it is not impossible for him to act, notwithstanding the total alienation of his mind from God. The promise of it for the j)roduction and j)romotion of piety in the soul, is annexed to all acts and forbearances to act, which do not include piety. It would not be difficult to mention instances of them; though to mark with precision the point where activity and self-denial are no longer to be required of the unregenerate, is impossible, indeed the same act (prayer, for example) may in one view be the duty of the ' natural man,' while in another it is the duty of ' the spiritual man' only; in the same manner as 'a ne\r heart' is made in the Scriptures the subject both of a di- vine exhortation, and of a divine promise. The simier's- ignorance, however, how far his power extends, does not excuse him for neglecting to exercise his power; for where can be the risk of attempting too much, or of giving to ON THE GUILT OF YIELDING TO TEMPTATION. I7I limi?elf more credit than he deserved, if he remembers, tliat when any one becomes a ' new creutiire,' sucli a one is ' God's' workmanship? Neither will it avail him to plead tliat he was only guilty of a neglect which did not pre- vent the interposition of the Deity in favour of others. It ought to have sufficed him, that, according to the divine declaration, he was not required to *ask,' to *seek,' or to * knock,' in vain. Thus he who neglects *the means of grace,' (and much more he who acts in opposition to them,) is culpable for the want of spiritual dispositions A\'hich he camiot exercise, as well as for omitting duties that lie can perform, because through the latter he precludes himself from the superna- tural influence which is requisite to the exercise of the former. Hence, though faith, repentance, the knowledge of God, the love of Christ, and obedience to the gospel, are manifestations of true godliness and the fruit of the S])irit, yet the absence or the reverse of these qualities, such as unbelief, impenitence, and the like, are represented in the sacred Avritings as great offences, and as subjecting the criminal to divine vengeance. Should even that wretched state of mind take place, which the word of God describes by the phrases ' blindness of eyes' and ' hardness of heart,' and which is precluded from the hope of forgiveness and sanctification, notwithstanding the spiritual imbecility it impl'es, it is to be considered as criminal and punishable, because the miserable subject of it brings it upon himself by the procrastination of religion, and by sinful indulgence. It appears, that while there is no ground for charging the Di^ ine Being with injustice to man on account of the temptations to which he is subjected from his own mind, man is byno means exculpated from guilt in complying with them. It is not uncommon for children, as already observed, to participate necessarily in the evil consequences of a pa- rent's bad conduct: and the extension of the effect produced by the sin t)f the first pair to their ordinaiy posterity, whe- ther in a natural or moral view, seems equally imavoiduble. 172 ON THE Gl ILT OF VIEI^piNG TO TEMPTATION, If it bo not clear how ynilt can be im[)utablc to any onti A\h() did not incur it by some personal act, or how an ex- piatory sacrifice could be wanted for the neci' rii^lit to consider the niiasure just mentioned as unrea- sonable. But the grand question to be examined is, bow far tbe care of tbis tender ag-e, in tbe dilVerent ways tbat bave been stated, is likely to pruve beneficial? 1 !ia\e no doubt that if it extended no further than to tbe eonunon branches of knowledge, and to morals, it would be materially con- ducive to the welfare of individuals and of society, as well as an important check to the progress of vice and crime. For these reasons, the attention paid to the subject of edit- eation, not only by religious, moral, and considerate heads of families, or by charitable societies, but also by philoso- phers and statesmen, both in theory and practice, caimot be too highly praised, or to this extent too generally en- couraged. Biit let not those effects be expected froui tbe measure, to which it is inadequate. Even with regard to the productio{\ of good morals, and of obedience to the laws of a coimtry, it may re(juire and receive very important aid froili other quarters, bi)tli in the earlier and later stages of life. With respect to generating and promoting pious dispositions in the mind, this will certainly be tbe ca>e. I am aware that some of the chief advocates for the pro- per training of a child, so far as relates to personal and so- cial virtues, thiid< tbat religious purjioses, if at all neces- sary, will be suthciently advanced by tbe exercise of these virtues, without making them a distinct, nuicb less the chief object. But before they can establish this position to the exclusion of revelation, they have an arduous task to per- form. It will be necessary to invalidate the evidence ad- rhatsoever from with- out, the project seems visionary and impracticable. After all, could these difficulties be completely removed, one would still remain, which the projector does not, perhaps, lake into the account, though it be the greatest; namely, that each child would find a tempter in eveiy little com- panion, and even in himself. \V hatever may be the power of external incentives to evil, (and I Mill not deny that this is very great,) it is probable that they would obtain entrance into the mind less quickly, penetrate less deeply, and be extirpated with lc>s ditl'iculty, were not the soil itself bad. This appears to be actually the fact, from the quality of some of its own natural productions. Self-will, passion> and other evils, soon show themselves in children. To deny this, would be to contradict the testimony of com- mon obsei'vation ; and to attribute it to the fault of those ■who had the care of the infant, would be to bring a charge which they would justly repel with indignation, and to exact an attention from them to the child, which they could not give. Besides, admitting this to be universally the case, how can the degeneracy of the first man be accounted for, except mdeed in the way in which the Scriptures do accomit for it? Tliis, however, beai's uo re- lation to the point in hand. But allowing ill weeds to be the natural growth of the mind; it may appear to some easy to eradicate them,. and to render the productions good by proper cultm*e. I am not disposed to dispute the power of external circumstances, through the divine penuission or blessing, in contributing to form the character. It has been justly observed, that the same disposition of mind which makes a man inventive and enter[)rising to his own injury and to tliat of society, might, under different circumstances, have conduced as much to the honour and happiness of both, Tlie care of ON THE MEANS OF OVERCOanNG TEMPTATION, IfC) parents and of instructors has no doubt been often re- warded, by the object of it becoming- virtuous, and even truly pious : for which reason, as before mentioned, the paying of a due attention to the education of children, cannot be too much applauded or recommended. But to represent the measiu'c as infallible — especially where it does not include a regard for true religion, is to estimate its efficacy at for too liigh a rate. Whatever pains may be taken to extirpate noxious weeds from the mind as soon as they appear, and to sow seeds of the opposite quality, they too frequently prove unsuccessful. The Di- vine Being, in order to show that whoever plants or sows it is he that must give the increase, is pleased in many in- stances, with regard both to good morals and real piety, * to turn ' ^^ilat was thought tx5 l)e * a fruitful land into barrenness, and dry land into \A'ater springs.' The truth of the observation strikes with peculiar force, whenever a person, rising superior to the disadvantages of a bad educa- tion and of evil habits, becomes eminent for propriety, dig- nity, and usefnlness of conduct ; or, whenever any one, (of which there are too many examples,) having maintained for years a Avorthy character, no less unexpectedly than lamentably, through the power of temptation, is pemnitted to sink into crime, infamy, and ru-in. Different schemes for giving children a public educa- tion, and of «xcludhig external temptations as much as possible, were tried in tlifferent countries among the an- cients; the result, however, was not to stem the tide of cor- ' nipt nature, but to change its course. Thus at Sparta ex- cess of refinement was converted into coarseness of man- ners, voluptuousness into ^isterity, patience into ferocity, and an undue attention to the arts of peace into a passion, for war. The labour was principally bestowed on pre- serving the exterior of the human character from injuiy, while the interior of it, which chiefly wanted correction, was for the most part neglected. . But were the means for guarding childhood and of train- 180 ON THE ME.\NS OF OVERCOMING TE.MPTATIOX. iug it ill the right way ever so practicable or potent, still they funiisli no answer to tlie important inquiiy, how those who have grown up into life are to be secured from the neglect or violation of duty. Tins, then, is the next to[)ic for consideration. For the purpose just mentioned, a general direction has often beea given — that is to say, industry; and an excellent measure it certainly is — provided it be extended to the princii)les, motives, and objects of piety, as worthy of chief attention. Without this, the scholar, the philosopher, the man of busi- ness, and the philanthropist, Asill merely keep free from those defects and blemishes, which injure the temporal in- terests of individuals and of society; but there will be no check to arrogance and self-conceit, to avarice and ambi- tion, to ostentation and a self-righteous spirit, which arc the temptations that usually assault the characters just re- ferred to, as temptations of a diiTerent dcscri[)tion attach to Other characters: and what is far worse, the worthy objects of their pursuit, by occupying that place in their attention which is due to the exercises of devotion, to the study of Christian principles and the affections which accompany a divine faith in them, to the spiritual conflict, to the gloiy of God, and to the good of souls, thus excluding the 'things that are more excellent,' and indeed the 'one thing that is needful,' ttiomselves become the most dan- gerous and the most fatal of all temptations. Bat \vitU this proviso, the habitual employment of the mind and con- duct about a variety of useful objects, relative to ourselves and others, cannot be too wannly reconnnended, or too elosely regarded. Let the poor labour each of them in some lawful calling, being at the same time ' fervent in :spirit, serving the Lord.' Let the rich employ their va- cant hours in the promotion of benevolence and true god- liness. Let him who is of an intellectual turn study the "writings of Cod and man, for entertainment, improvement, and usefulness. Let not even leisure, the gratifications which animal nature requires, or necessary relaxation, be ON THE MEANS OF OVERCOMING TEMPTATION. 181 wholly imcomiccted with instructive conversation or pro- fitable reflexion. If the soul be thus properly lilled, it will have no room for foolish thoughts or sinful emotions. The man thus engaged will not have time for ' beholding va- nity ' or wickedness, much less for listening to their coun- sels, or executing their projects. He who is thus com- mendably busy, will not be chargeable with ' laborious idleness,' or with inactivity; his mind also will be free from envy, discontent, and weariness of itself as well as of all around it, which so often canker human life. In this comprehensive view of the objects proper for the at- tention of industry, spiritual pride itself will be able to find its antidote. It will now be necessary to detail more particularly thc» means proper, with the divine blessing, for security from temptation. After studying the difference between moral good and evil, in particular cases, according as it is pointed out by the nature of things, the dictates of reason, and the reveal- ed will of God, the first step seems to be, to observe the tendency of our constitutional bias or disinclination : which will be learned, from noticing the manner in \^hich we are apt to be affected by external objects, incidents, and circumstances. Hence we shall become acquainted with the quarters where danger may arise ; and be thus enabled to shun it, or to meet it better prepared. The salutary knowledge of this kind obtained from experience, will receive a most valuable addition from observation, con- versation, and reading proper books, particularly the Scrip- tures. Knowing, by these means, the failures of others, as also the occasions of their failures, we shall be led either to avoid these occasions, if possible, or at least to provide against their occurring. In each of these cases, the propriety and utility of the petitions, ' Lead us not into temptation, but deliver us from evil,' must be obvious on the slightest con- sideration. An Omniscient Being is infinitely better able to guide us tar from diuiger, and an Omnipotent Being is 182 ON THE MEANS OF OVERCOMING TEMPTATION. infinitely better capable of protectint? us in the midst of it, than we are to direct or guard ourselves, whatever be our knowledge or power. It is of still greater consequence to us to beseech him not to lead us himself into the way of trial, for, if it pleased him to punish our want of vigilance and our presumption with regard to temptation, he could do it by ft thousand means, which might prove to us an occasion of great distress, if not of ruin. If the idea of a particular sin be not revolting to a man's feelings when first proposed, or if he be not disposed to de- cline it from the highest considerations, as too generally happens, it may be of a kind to receive a check from his adverting to topics of a far inferior nature. The dread of human penalties, in case he should be detected and appre- hended, may prevent his perpetrating a crime, where a more generous motive would not prevail. He may be de- terred from the indulgence of vice by a sense of shame, the regard due to his family, or the apprehension of some injury to iiis fortune and health. He may even continue steady to the practice of the common duties owing to him- self and his neighbour, in order to avoid the stings of self- reproach. There is reason to believe that these and similar consi- derations have the chief influence in preventing such an extensive spread of inunorality and injury, as would be in- compatible witli the existence of a large community, if not of private families, and of individuals themselves — at least with such a state of things as would assimilate the difi'crent descriptions of the wicked, make the best parts of a city resemble the worst, fill all places with distress or alarm, nuiltiply crimes, and render the prisons insufficient to con- tain the wretched victims of human justice. Where a sense of duty, a regard for the divine will, the love of Christ, and concern for ultimate felicity, have no restraiTiing or impelling force, it would be well if the inferior principles just spoken of M'cre more generally considered and felt. We should not then have to lament that persons who long ON THE AIEANS OF OVERCOMING TEMPTATION, IBS^ lived with reputation, make the same untimely and shame- ful exit as the vilest of mankind; that worthy and great people set at nougiit the censure of public opinion; and that members of religious societies incur, or at least merit, without hesitation, the infliction of spiritual penalties. These considerations, however, were their influence among men as universal and uniform as could be wished, would only procure obedience to the laws of the country and of deconmi; their use does not extend beyond the se- curity afforded by them to the interests of men in this world. They present no means of defence against those temptations which assail the regard due to God and to the future world, which solicit compliance only in retirement, or perhaps confine their proposals to the inward thoughts and emotions. Here a stimulus to duty and a restraint from sin, of a higher and more comprehensive nature, are wanted. Nor are they withheld altogether fmm any, though there is a considerable diversity both in the kind and degree of advantage possessed by mankmd for the pur- pose above stated. The moral sense of right and wrong — the principles of natural religion — and the light of traditionary revelation, are discoverable somewhat among the most unenlightened nations, both in ancient and modem times. Their philoso- phers and legislators may be sup^wsed to know still more, and may render this superior knowledge useful not only to themselves, but to all who have the opportunity of receiv- ing their communications. It must be owned, indeed, that the accounts which have reached us of their history, their morality, and their religion, convey no veiy favourable idea to us of the benefit derived to them from these diffe- rent sources of intelligence. But beside the facts, that even among them society has its securities as well as its dangers, and that private and public virtues as well as vices are to be found, their false religion is better than no religion at all, their errors and absurdities are mingled with many important truths^ and the ceremouie.s of their 184 f»*' THE MEANS OF OVERCOMING TEMPTATION". relij^ioiis worship, not^vithstanding they arc often justly censured as unmeaninc^, cumbersome, and even criminal, arc not wholly destitute of rei,nu'd for the Deity, nor en- tirely without some happy influence ou their moral cha- racters, and on their conduct in civil life. In short, in the regions and times referred to, as well as in others, there are good characters a? well as bad, and there is happiness as well as misciy, both private and public. How fai", indeed, those particular and successful conflicts with temptation, which form so prominent a feature in the tnilv pious character, Jirc compatible with heathenism or any other religion that is strikingly erroneous, cannot with certainty be known. The information to be obtained of them from writt<>n records or the accounts of travellers, is too superficial and imjierfect for enabling us to form a judgment. It would be wrong, h(n^•ever, to infer from the multitude of gross mistakes in sentiment, and in their re- ligious or moral practice, with Mhich the best characters among the ancient gentiles are chargeable, that they had nothing tnily good in them. It was to be expected, that regeneration, supposing it to take place, would not operate in them to that extent, or manifest itself by the same eflects, OS it does in persons more favourably situatee moralitv of the Bible the advantage over that contained in other books, IS the pecidiar motives by which it is enforced. Beside the common inducements to the practice of it, derived from its connexion with private or public good, from tlie dxe«d-of human laws, or from conside;*ations relative to the favour or displeasure of the Deity iu the ftiture state. ON THE MEANS OF OVERCOMING TEMPTATION. 187' it-adds weight to the divine authority, by the discoveiy of a benevolence far superior to those instances of it v.iiich nature and providence exhibit: it describes the Father, and particularly the Son, as confirming their precepts by their o^vn examples; showing, at the same time, the claim of the. latter upon our gratitude, in reference to complying Mntlx the requisition to ' abhor that which is evil and to cleave to that which is good,' by announcing an act of generosity un- paralleled in history. The reasons assigned by the apostle^ for the discharge of private and relative duties, place thi^ point beyond controversy. Even the motives to virtue ■which natural religion does not wholly overlook — namely, its connexion with our future destiny, are Avonderfuiiy am- plified and strengthened, by the account given in the sa- cred writings of the resurrection and the judgment to come, of heaven and of hell. 'i'he duty of man, however, does not consist merely in external forms of religious worship, or in observing a pro- per conduct towards ourselves and others. The thoughtji and emotions of the soul are to be kept under due disci- pline; suitable affections are to be exercised toward the Deity; and celestial is to be preferred to terrestrial good. The performance of duty on this enlarged scale, conduces not a little to the fulfilment of its requisitions in the con- tracted view before mentioned. It is likewise obligatoiy upon us on it^ own account, as will appear by considering the dictates not only of revelation, but of reason. If, then, internal morality and piety be admitted not only to a place, but to the place Avhich they merit — namely, the highest, in the scheme of obligations binding upon mankind; how 5-uperior must the Scriptures appear to all other writings, in stating the grounds of these oljligations, as well as enu- merating them — in furnishing both incitements to them and examples of them ! Our Saviour iucidcates inward as well as outward obedience to the moral law. The second, -great conunandment enjoins the love of om* neighbour; and the first enforces the former, by requiriuif both tlie ]g8 ^^ THE MEANS OF OVERCOMINT. TEMPTATION', fear and love of God. New displays of the divine perfec- tion? occur in the histories of the patriarchs and the Jews; in those of oiu* Lord and his apostles; particularly in the Christian system itself, in a great \ariety of miraculous communications, and in transactions of judgment and of mercy : which form a most important addition to the rea- sons for devotional affection sup})licd by the works of na- ture, and by the ordinary course of providence. The pe- culiar motives to every pious feeling, exertion, and act of self-denial, arising from the wonderful and interesting facts composing the scheme of redemption, have been already glanced at; and the regard due to God, to Christ, and to the soul, discoverable in the prayers and praises — in the speeches, conversations, and writings — in the la- bours and sufferings, of the godly, as represented in the Old and New Testament, is the liveliest, the strongest, and the most affecting imaginable. He who, having access to the armoury contained in tlie word of God, which abounds with such a variety of excel- lent weapons against temptation, declines going to it, un- der the notion that the means of defence to be obtained from other sources are sufficient, discovers the most cri- iiiinal as well as deplorable ignorance and presumption. The issue, in all probability, will be his entire defeat, and liis most severe, though righteous, punishment. But t4)c real Christian possesses a due sense of the number, power, and malignity of his spiritual enemies, as also of his own weakness, and the very momentous consequences both of failure and success. He knows, therefore, how to ap[)re- ciate the important assistance which the inspired volume affords. * His delight is in the law of the Lord, and he meditates therein day and night.' He desires above all things ' the excellency of the knowledge of Christ Jcsns.' He can truly say, * Thy word have I hid in my heart, that I might not sin against thee; and by the word of thy lips have 1 been kept from the path of the destroyer.' llw holy ON THE MEANS OF OVERCOMING TESrFrATION. IgC^ oracles are adapted to make the man of God * perfect in every good word and work.' The utility of the Scriptures in combating temptation, is strikingly manifested in our Lord's conduct, when as- saulted by Satan in the wilderness. His answers to the Suggestions of that subtle foe, were all drawn from this sacred source; and are remarkable for their justness, per- tinency, and weight. They evince a diligent study of the Scriptures, a right conception of their meaning, a memory well stored with them, and a prompt recollection of them. The wily adversary attempted to fight our Lord with his own weapon ; but in vain : for our Saviour, without making, as he might have done, observations relative to the real intention and proper application of the passage that seemed to favour the temptation, adopted the more sim- ple, plain, and convincing method of quoting another which was directly pointed against it, and which, there- fore, must be understood to limit the meaning of the former, since one part of Scripture cannot be suj)posed to contradict another. Here, then, the pious student in holy writ may learn both the value of the weapon, and how to use it. Let him 'stand, having his loins girt about with truth.' 'Thy word,' says Christ, addressing his Father, ' is truth.' It will be found trutli, when the schemes of morals and re- ligion opposed to it, notwithstanding the charming scenes they exhibit to the fancy — their suitableness to worldly or wicked passions — and their plausible pretensions to ra- tionality— will vanish into smoke. It is * truth' which owes neither its existence nor its discoveiy to the course of na- ture or of providence. It is * truth,' though apparently ro- mantic, though seemingly contradictory, though unhappily too often at variance with human opinions and wishes, though sometimes feared by its friends to be scarcely cre- dible, on account of the glorious as well as good news it contains, and though a considerable time elapses before it is realized by experience. It is ' truth,' supported by cvi- 190 0\ THE MEANS OF OVERCOMING TEMPTATION. dcnce more solid, various, and copious, than any other, kind of truth that is not self-evident. Lot divine truth consolidate and secure, like a war-girdle, the other parts of the Christian armour. * Put on the breast-plate of righteousness,' is another apostolic exhortation. The truth must not be ' held in un- righteousness.' A conscience * void of offence toward God and toward men' is to be aimed at. Holiness is peculiarly suitable to ' the breast.' It must also show itself in the life, «nd in bringing forth ' the fruit of the Spirit.' For diis piu'pose, ' the righteousness of God which is by faith of Je- sus Christ unto all and upon all them that believe' — that righteousness which is the only foundation for the justifi- cation of sinners in the sight of God — that righteousness which is the sole origin of true holiness, which is its grand support, encourager, and promoter, must be studied, sub- mitted to, and rejoiced in, more and more. An act of grace so well adapted as the gospel is to make the par- (doned criminal fear as well as love his prince,, may be pro- perly employed to protect his breast from despondency, and from a disposition to abuse the royal clemency. He, likewise, whose * feet are shod with the prepara- tion of the gospel of peace' — who has * peace Avith God through the Ltrnl Jesus Christ,' will have the best security against impatience and dejection, when he 'walks in the midst of trouble,' against a quarrelsome disposition either in himself or others; whether he walks in his own house, or abroad among his neighbours; whether he pursues his course among his civil, or among his religious connexions. * The shield of faith' is recommended by the apostle as necessary in addition to all, if not above all, 'being able to rpiench all the fiery darts of the wicked one.' So hrm a defence does the unseen present against any spiritual in- JU17 that may be offered by an object that is seen! The past, which faith recalls into existence — the invisible, which it renders visible — the future, which it views as jiresent — compose a body so stupenciQus for strength and o5sf lllK MEANS OF OVERCOMING TEMPTATION. 191 Tiiagnitudo, that the weapons of sin and of the worhl, be they ever so numerous or various, though ' set on fire of hell,' and directed by diabolical skill and fury, arc repelled, blunted, or at least weakened. Of such firm materials do the favours received from Christ at present, the infinitely greater ones expected from him in futurity, and the bound- less gratitude owing to him, consist ! So strong is the effect which the glories of the cross, the world of spirits, and the tremendous or transporting scenes which death and the re- surrection will shortly exhibit, produce on the believer! Indeed, at the present moment, his intellectual eye beholds an influence exerted around him and within him, with re- gard both to his temporal and spiritual concerns, which confirms and encourages him amid the attacks made on his purity and comfort, as the sight of the horses and cha- riots round about the prophet Elisha fortified his servant against fear, though the army of the Syrians was threaten- ing them on all sides. Faith, we know, has wrought won- ders, though exercised on false or slight grounds. How Inuch greater must be its power when it has the objects just stated, when the evidence on which it is built chal- lenges the severest inquiry, and when it has divine agency to produce and support it ! The apostle, proceeding in his exhortation to the tempt- ed, adds, ' and take the helmet of salvation.' The pro- spect of complete and everlasting deliverance from all the evils occasioned to humanity by the fall, whether present or apprehended, bodily or mental, temporal or spiritual, experienced in life, at deatli, or in the world to come, is a good, immense in strength and durability. It greatly weakens the force of objections to efforts and acts of self- denial for the sake of conscience. Even privations and sufferings, Mhether ordinary or extraordinary, lose much of their effect in producing impatience and despondency, when they strike upon a substance so solid as the helmet in question. ' TliG sword of the Spirit, which is lihe word of Godj,' 192 ON THE ME.\!^ OF OVERCOMINC. Tr,MI»TATIO\, Las been already noticed, toi^^etlicr with its important iises, and the manner in wliicli it should be wielded. The ini2:hty power of revealed trutb, however, which has been detailed at such length, both in its tendency, and fre- quently in its operation, will prove wholly inefficient, with- out the aid of the Holy Spirit. Hence arises the neces- sity for supplicating tliat aid by earnest and constant prayer. Accordingly, the inspired writer closes his strik- ing exhortation relative to ' taking to ourselves the whole armour of God,' in the following manner: 'praying always with all prayer and supplication in the Spirit, and watch- ing thereunto with all perseverance.' The utility of this advice is abundantly evinced by the melancholy fact, that there are private professors of religion, and even ministers of the gospel, remarkable for their enlarged acquaintance with the Scriptures, their retentive memory of them, and their promptitude in recollecting and uttering them, who have been habitually and dreadfully the victims of tempta- tion. Great and successful as their skill has been in guiding others to the holy weapons and to the proper mode of using them, they have been deplorably unable to guide them- selves. Let, then, the assistance of the Holy Spirit, who indited the word of God, be sought in the manner just de- scribed, to give it due effect whenever the Scriptures arc read or heard. Let the occasional recollection of them, for the purpose of repelling temptation, be accompanied at least by ejaculatory prayer. Beside tlie manifest propriety and importance of the weak applying to the strong for strength — especially when there is a certainty of not applying in vain — there is a tendency in the holy exercise itself to pro- duce its object. It is difficult to attend to two subjects of an opposite nature at once ; and therefore be the reason- ings and eloijuence of the tempter ever so formidable hi themselves, they can strike that mind but imperfectly, ge- nerallv, and feebly, which is occupied in ushig arguments and entreaties with the Divine lU'iug, to assist it against him. The blessed God, too, in all. his greatness and good- ON THE MEANS OF OVERCOMING TEMPTATION. 193 liess, is conceived to be present by the devout supplicant ; of course the serpent, crafty as is liis sophistiy, and spe- cious as is the bribe he offers to obtain compliance, lose* no inconsiderable part of his influence, amid the bright- ness of those perfections which are so much the superior objects of wonder and admiration, fear and hope, gratitude and delight. Nor are these salutary impressions incidental or transient. He who lias stated and occasional seasons for adopting this mode of intercourse with heaven, particu- larly if he is so happy as to maintain in any degree a constant disposition for prayer, will acquire a new bias of soul, to which the objects, pleasures, and benefits presented by temptation, Avill proportionably appear disgusting and Itorrible. Frequent recurrence, likewise, to this holy duty, "will revive or renew the sacred ideas and sensations, which an unavoidable connexion with the objects of sin and sense may have caused somewhat to fade and become weaker. In fact, it may be fairly sus})ected, that where a person, suffers himself to be habitually overcome by temptation, he either neglects prayer altogether, or regards only the external act. The serious discharge of this duty would be intolerable to such a one, because as often as it returned it would remind him of his guilt and misery. Conscientious a time wholly exhausted. The same meastires of vigilance, reviewing the past dis- position and conduct, and self-examination, which were mentioned as prt>per for preventing the incursion or pre- valence of incentives to eWl respecting man, are no less proper for precluding tlit>se offences that relate more im- mediately to God, With the same view, it will be re- quisite to use caution in choosing places of resort, com- paov, books, business, and amusements in general. The conversation, admonitions, reproofs, and encouragements of pious connexions, wiU also conduce not a little as means to the same end. The grand meaiis, however, after all, of overcoming temptation, are of a supernatural kind. For this purpose, it is possible that the Divine Being may sometimes employ the ministry- of angels. Those holy and happy spirits, in all probability-, far exceed the fallen angels in number, diver- sit)- of orders, and rank in the scale of being. They are no le«* zealous in promoting the cause of truth and righ- teousness, in rendering every friendly ofl&ce to men, and ON THE MEANS OF OVERCOMING TEMPTATION, 195 in glorifying their Maker, both separately and conjointly, than Satiin and his associates are in pursuing the objects of their impiety and malevolence. Their acquaintance with human nature in all its forms, whether exteraal or internal, whether habitual or incidental, as it appears in individuals or in bodies of men, through all ages and in all places, to- gether with the ditFerent modes in which they are likely to be affected by objects, events, and circumstances, far exceeds that of evil spirits. They are, then, at least as capable of making men the instruments of good to men, as the others are of making them the instruments of eviL They have not less immediate access to the hinnan mindj nor is there any reason to suppose that they should be intnisted ^vith less power over the inanimate and animal \vorlds for their holy and benevolent pui'poses, than their opponents are for aiming at the propagation of wickedness and misery. They certainly were sometimes commissioned to exercise that power miraculously in the time of our Lord and his apostles, as well as in ages much earlier. The strongest of the supernatiu'al means for spiritual security and victory, still remains to be mentioned. The direct interposition of the Deity himself undoubtedly me- rits this description. The others may, and often do, fail; but this is absolutely infallible. The inspired writers, indeed, sometimes represent the Holy Spirit as soliciting men with as much liability to failure as a created being, and even with the actual want of success. This ought to prove a warning to sinners, not to lose conversion by ^ resisting him;' to pro- fessoi*s of religion, not to change agreeable appearances into final disappointment by ' (pienchlng him;' and to real Christians, not to forfeit his consolations by ' grieving him.' Let them rather imitate the comluct of Jacob, who, far from provoking the angel, with whom he wrestled, to depart, refiised to dismiss him at his apparently urgent re- quest, saying, * I will not let thee go, except thou bless me.' But tnie as these views of the Holy Spirit are at times, it is no less true that all wliom the Father hath ]06 ON' THE MEANS OF OVERCOMING TEMPTATION. given to Christ, * shall come to him :' and whenever an event of this kind is to take place, the snpernatural acfency in question does not address the mind with a pos.sihility of being regarded or disregarded, as always happens when created spirits, whether bad or good, make their apj)lica- tion; but it re-creates, or at least new models, the mind it addresses, endowing it afresh with the qualities of know- ledge, righteousness, and true holiness, Avhich man pos- sessed when first called into being. It is true, the qualities, incipient and \\eak, have to encoimter others of a contrary nature, that have been strengthened, perliaps, by long habit from the Momb. But if, in this respect, the new convert be greatly inferior to njan in his state of innocence, who felt no such inward conflict, he is far superior in another re- spect— the latter receiving no other assistance from God, except as the God of nature and providence; the former having the iuflilence of the Holy Spirit continued without interruption or termination: so that the inner man does not, like the first man, entirely lose his strength, but is ' renewed day by day.' To this end, ' the means of grace * and the events of life are either ordered or accommodated by the Divine Being. There are many promises in Holy Writ of such aid, whicli are fulfilled in the experience of those who are * kept by the power of God through faith imto salvation, being presented before the throne of his gloiT with exceeding joy.' The rete|>ti<-n of this aid is the m»)re certain, as the kingdoms of [)rovidence and grace are under the government of Christ; ' who in that he suf- fered, being tempted, is able to succour them that are tempted;' and ahio ' prayed for Peter, when Satan desired to have him that he might sift him as wheat, that his faith might not fail.' Nor will the real convert be su(V(red to 'fall from his steadfastness' in hea\en, any more than on earth. U it be incpiired to whom these promises are made, the answer is, To all who apply for the good con- tsiinrd in them in the way which the Scriptures point o»it. 'Jlie reader a^tU wow, perhaps, advert to the spirit and ON THE MEANS OF OVERCOMING TEMPTATION. 197 conduct of those who profess to enjoy and to expect the supernatural assistance just mentioned. It will be asked in what respects they are more exempt fi'om sin, and abound more in the fruits of holiness, than others? It must be ac- knowledficed, that the world is sometimes witness to great deficiencies and shocking delinquencies in religious charac- ters ; that the church may see still more reasons for com- plaining; and that conscience may know of manifold de- fects and blemishes, to which society are utter strangers. Yet there is a real, a great, and a happy distinction, be- tween ' the least of all saints,' and one who, amidst his highest as well as best-foimded claims to innocence and goodness in the eyes of his fellow men, is still viewed by the Omniscient, * whose name is Holy,' as having ' no good thing in him.' If the sins of the former are enormous, his penitence is equally deep and manifest. But there are many of the saints, who do not scandalize, but adorn their religious profession. They are in general ' holy and harmless, the sons of God without rebuke in the midst of a crooked and perverse generation, among whom they shine as lights of the world.' They are also equally reputable and useful among their fellow saints; and though in secret they see daily cause for returning to the right way, and making fresh progress in it, yet they cannot but be sensible of great obligations to Providence, to the gospel, and to the Holy Spirit, for numerous instances of avoiding tempta- tion, of resistance to it, and of conquest over it. The suc- cess is certainly by no means uniform or final, at present. Still it is true, that ' the righteous shall hold on his way, and he that hath clean hands shall grow stronger and stronger. The path of the just is as the shining light, which shineth more and more unto the perfect day.' No one can duly reflect upon the ample provision thus made by the Divine Being for our security against the in- centives to th€ neglect or violation of duty, and for our success against them, without the strongest emotions of admiration, gratitude, and joy. Eveiy pretence for inac- 198 O^ THE MEANS OF OVERCOMING TEMPTATION. tivity or dejection, on tlio ground of insuperable obstacle?, is removed. Final victory caiuiot be wantuig to any one, who is not wantinc^ to liiinsolf. Too many, it is to be feared, will fail at last; but the failuie will be imputable, not to the inefficacy of the means, but to their not being adopted or persevered in — not to the refusal of divine as- sistance, but to its never havinj^ been sought. The with- lioldmcnt of it, for wise and good reasons, when unsought, may in one case, though not in another, be a subject of la- mentation, but not of censure; it debars the loser from cause to praise the Deity, but it does not preserve him from a just cause to blame himself. He who has profited in the course of the spiritual com- bat by the ditlerent means of resistance and success that have been noticed, will uc^t ascribe tb:it praise to himself, which is due only to Divine Providence and grace. If, prior to his conversion, he was suHered to fall into 'many hurtful lusts,' he ought to view himself as 'a brand plucked out of the fire.* If, on the contrary, he was ' preserved in Christ Jesus till he was called,' he should remember, that it was God who ' kept him from evil,' and withheld him from sinning against him. If, since his profession of re- ligion, he has been permitted to fall openly and scandal- ouslv, it was divine grace that raised him up again, hav- ing ' restored his soul, and led him in the paths of righte- ousness.' If he has hitherto escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, it is God who hath Mield up his goings in his paths,' that his feet did not slip. This comparative degree of spiritual prosperity, however, by no means implies that he has no failures to lament, nor any lost ground to recover. The experience of every day teaches him the contrary, as noticed by conscience, if not by his fellow men. Since, likewise, he will never be exempt from danger on this side of the grave, interest, as well as gratitude to his heaveidy Protector, will urge him to conthme ' sober, watching unto prayer.' ON THE MEANS OF OVERCOMING TEMPTATION. 199 These acts of caution, diligence, and self-denial, the occasion for which is so incessant, and continues so long*, tend to excite disgust and weariness. But beside the in- tervals of ease and enjoyment which mitigate the severity of the Christian's warfare, the certain and speedy prospect of ultimate success ought to prove a most powerful and never- failing stimulus to patience and activity. How great and necessary is the object for which he thus bears arms ! How infallible is the triumph which he will shortly obtain ! How glorious is the recompence he will receive ! With what transport will he review the cares, the labours, and the suf- ferings, that have conducted him to so happy an issue! Many whom he recollects to have been long engaged in similar danger and conflicts, are now entered into peace, into rest, and into the joy of the Lord ! He will follow them quickly, * if he holds fast the beginning of his confi- dence, and the rejoicing of the hope firm unto the end/ * Blessed is the man that endurcth temptation; for when he is tried, he shall receive the crown of life which the Lord hath promised to them that love him.' — 'To him that overcometh, will I give to inherit all things 3 and I will be bis Father, and he shall be my son.' ESSAY XLII. ON THE DECLENSION AND REVIVAL OF PIETV. Piety in the soul, which the Scriptures sometimes style * the inner man,' with regard to its exercise, resembles somewhat the ' outward man,' or the body. It is liable to decline in its spirits and activity, in its health and vigour. The unpleasant fact is too often and too generally expe- rienced by real Christians, whatever advances they may have made in the divine life, to require proof. The points of most importance to be considered are, the ways in which the unhappy change manifests itself — the means by which, with the blessing of God, it may be checked, if not ])revented — and, in case it has taken place, the measure* necessary to spiritual convalescence. Tlie worst effect of declension in piety, is usually deno- minated 'backsliding;' from the term employed in Scrip- ture to describe the defection of the Jews from the wor- ship of the true God. It signifies a gross and open act of sin that is temporary and occasional, or perhaps the repeti- tion of such an act, by a professor of religion. The sins in question sometimes proceed frem sudden and violent temp- tation; as when Peter denied his Divine Master. In this case, they do not always imply any considerable decay in the exercise of religion, especially when followed imme- diately, as in the example just stated, by sincere and deep reixMitanee. It is |)roper to obsen e, however, that, in go- neral, compliance with temptation to gross sin, m ithout the least resistance, argues but little tcudcruess of conscience; ON THE DECLENSION AND REVIVAL OF PIETY. 201 Otherwise the offender would have exclaimed, with the chaste patriarch of old, ^ How can I do this great wicked- ness, and sin against God?' Besides, to convince the per- son of some evil quality prevalent in his mind, and to cor- rect it, are sometimes the reasons why the Divine Being permits him to be so abruptly and powerfully assaulted. Thus in the instance of Peter, the attack, and its unhappy issue, appear to have been intended to check that vain confidence which he placed in his own strength, and in the warmth of his attachment to his beloved Master. The suddenness, too, of the temptation, is owing at times to criminal deficiency in vigilance and circumspection, if not to criminal presumption, on the part of him who is tempted, manifested by going unnecessarily into the way of danger. But, unhappily, there are cases in which sinful acts are contemplated beforehand, deliberated upon, attended with the adoption of measures for concealment, repeated at in- tervals, and that for a long period of time. In these awful instances, there can be no doubt of a considerable declen- sion in religious ardour having previously taken place. Had that not been the fact, the backslider never could have proceeded so coolly and firmly in his wicked pur- pose, in opposition to all the remonstrances of conscience, and to the efforts, perhaps, of the pious principle within him, to restrain or recover him — to the imminent risk of detection — and to the serious evils that would certainly follow such detection. If declining piety does not manifest itself by violations of duty so palpable and shocking as acts of immorality, in- temperance, dishonesty, and the like, it may yet become sufficiently apparent by other means. Schemes entered into for the sudden acquisition of great wealth, bordering on fraud, or of so hazardous a nature as frequently to be followed by a disappointment that proves ruinous to a man's fortune, are a 'seeking after great things' con- demned not only by piety, but by probity and prudence, VOL. II. 2 c 202 ON THE DECLENSION AND REVIVAL OF PlETVr In like manner, the almost total sacrifice of the time that ons^ht to be set apart for do)nestic relicfion on common days, if not on the sabbath itself, to excursions of pleasure and to convivial entertainments, though not considered as criminal by the world, cannot but be accounted utterly rcpui^nant to religious obligation, by every one whose * soul prospereth/ Supposing, however, the decrease of piety not to dis- cover itself in these i)ublic ways; it may, notwithstand- ing, proceed to the secret indulgence of known sins. The oifence may not be so conspicuous as those of Peter or David; but it may be as flagrant as the sin of Achan at Jericho in taking of the ' accursed thing,' though known only to his own family, or perhaps only to himself. The allowed neglect of private devotion is a sin of this nature, as is also the cherishing of criminal ideas and emotions in the mind. There are, likewise, various kinds of sin^ which, though they break out into open acts, may yet be termed secret, since no one, except the criminal himself, and his associates, if he has any, is privy to them. These sins, notwithstanding their secrecy, retain their evil and bitter nature. They prove that the exercise of religious principle must be in a low and feeble state, to permit such vile indulgences — especially where they are frequently re- peated, and long persisted in. They do not cease to be flagrant by their concealment from men. It is not true what the elders of Israel, who committed abominations in the dark, said; *The Lord sceth ns not; the Lord hath forsaken the earth.' On the contrary, they are offences committed against heaven, and in the sight of God, a* well as of conscience. They are even aggravated, per- haps, by the circumstance of their being unknown to men; since it would seem, that the mind, in perpetrating them, felt not only no check frcmi pious considerations, but ad- verted to the means and to the probability of escaping with impunity. These polluted and jioisoiiing waters, there- fore, though tlKnr agitations are confined within their o\va ON THE DECLENSION AND REVIVAL OF PIETY. 203 channel, lose nothing of their mjurious qualities and ten- dencies. Diseases, though latent, may yet prey upon the vitals, and issue in death. The least unhappy effect that can be expected from de- clension in piety, and which too well proves it, is, that there will be a general indifference to the exercise of god- liness, weariness of it, and inactivity in it, diffused through the powers and passions. This melancholy state of the soul is described by our Saviour in the epistles which he ordered John to write to the ^ angels of the churches' in Asia, by the apt and striking expressions of ' having left their first love — having a name to live while they were dead — and as being neither cold nor hot.' Such a condi- tion as this, is itself the very nature and essence of declin- ing piety. It usually proceeds from repeated instances of criminal sloth and indulgence. I would not, however, have the professor of religion consider this state of mind, if he is so unhappy as to labour under it, as the less guilty or dangerous, because there are no particular sins of omis- sion or commission on which he can fix a charge. Where it is habitual, there is certainly something seriously wrong in the constitution; there are disorders flying about him; they may break out shortly into visible distempers; or there may be, before he is aware, a dissolution of what appears to be at least the spiritual nature. These are the forms under which the decay of personal religion usually shows itself; and the several descriptions given of them will be allowed to be just, I believe, even by the subject of such decay. But there is one case of it, which, however manifest it may appear to others, may possibly be disputed by the person himself — namely, that which respects those articles of faith which a Chris- tian society considers to be essential to Christianity, and the cordial belief of which it looks upon as necessary to true piety. There are instances in which individuals join- ing such a society, and professing faith in those principles, afterwards secretly, if not publicly, renounce them as 204 ON THE DECLENSION AND REVIVAL OF PIETY. false. This change in the mind must occasion a great al- teration in that piety which they once seemed to possess; and the alteration must be viewed by the society as at least a serious declension in the exercise of godliness, if not as a proof that it is altogether wanting. Having explained the nature and the signs of the evil imder consideration, it will be proper to state its highly pernicious consequences, that the observation^^ which are to follow, on the means of its prevention or diminution, may come Avith due weight. Open backslidings may proceed to such lengths, as to deprive a man of his moral character, materially to hurt his temporal interests, and even to bring upon him the just vengeance of human laws. The most inconsiderable detriment that he can expect to receive from pu!)lic de- linquency, if he happens to be a member of a Christian congregation, is, to be excluded from it, or at least to be suspended for a while, so as not to be admitted to the Lord's table. Tlie loss of spiritual privileges, and the disgrace accompanying it, must of course affect him sorely, if he be not quite past feeling. But to one who possesses any pious reflection or sensibility, the injury -done to himself in this life, great as it is, ^^•ill appear nothing, compared Avith that which he has occasioned to the comfort of his religious connexions, to the ho- nour of religion itself, and to the everlasting interests of men. He may indeed never be able to repair the mis- chief he has done. He may be under the necessity of be- ginning life as it M'cre again, of going where no one knows him, and of submitting to a proper course of probation, in order to acquire a new right to worthy connexions. After all, whatever degree of respect, or of peace and of cheer- fnlnesp, he recovers, he may never be able to look or speak like the same man again; or at least the just confidence he formerly displayed, if not his inward satisfaction, may- bear the scar of the dreadful wound inllicted upon it, to the end of his davs. ON THE DECLENSION AND REVIVAL OF PIETY. 205 The consequences resulting from secret backsliding, or the indulgence of known sins in private, are certainly less terrible, but yet far from trivial. Indeed the common ef- fect of committing sin secretly, is, sooner or later, to com- mit it openly; either from the difficulty of taking measures repeatedly, and for a great length of time, with so much art as to avoid discovery — from the conduct of Providence, •who in judgment or in mercy defeats the schemes laid for concealment, as in the case of David, when he en- deavoured to cover his criminal intercourse with Bath- sheba — from that want of precaution which the repeated avoidance of discovery is apt to produce — or, lastly, from the natural result of strengthening a sinful habit by long indulgence, namely, its demand of gratiiication with an impetuosity almost irresistible, while fear and shame are either incapable of being felt, or are overlooked or set at defiance. When, therefore, by one or other of these means, secret sins become public, the case is identified with the disastrous one above described. Prior, however, to the fatal discovery, or even if it never takes place in this world, it will require an uncommon degree of ob- duracy in the secret backslider to feign a readiness for re- ligious conversation and social prayer, which he does not feel, or cause him no small difficulty to shun the dissatis- faction and suspicions of Christian friends, by manifesting reluctance to those duties. He can indeed scarcely meet with his pious associates, see their faces, or hear theni speak, without a pang, when he adverts to the mortifying and alarming difference between himself and them in spi- rit and character. He experiences their neglect and cold- ness as individuals, thoTigh he eludes their censure as a body. Should he even succeed in imposing on them, or command his own feelings in their presence, he Mill only render his case worse in the end, by adding the vilest hy- pocrisy or the most stupid insensibility to his other guilt. But supposing him not to have proceeded to these lengths; how wearisome, or rather painful, must every act of secret 206 ON THE DECLENSION AND REVIVAL OF PIETY. devotion, and every instance of religious intercourse, be found, which a desire to presene his character among his pious friends compels him to regard ! How often must the rapid return of those acts occasion in him mortification and anguish ! Each must be to him a dreadful reprover and admonisher. It is impossible that he should have in the smallest degree religious enjoyment, or that ' hope which maketh not ashamed,' without the grossest delusion. * Having a conscience seared,' therefore, *as with a hot iron,' which may end in a spiritual mortification, the cer- tam forerunner of the second death, or in his becoming 'a terror to himself,' is the only alternative to be expected by a professor of religion who lives in a hidden course of iniquity. A lukewarm state, the slightest expression of declining piety, may not present so many horrors as the two former; but he who is disposed to hazard or indulge it on that ac- count, will do well to consider the awful menaces which our Saviour denounced against the churches of Ephesus, of Sardis, and of Laodicea. There being no overt act for the church of Christ, of which he is so unworthy a member, to found a charge on, in order to proceed against him, he will, perhaps, be cut off prematurely by some awful providence, *as a branch that beareth not fruit is taken from the vine/ Indeed our Lord declares that his Father docs act in this manner, and adds, that ' the branch being cast forth, withereth, and men gather them, and cast them into the fire, and they are burned.' Conceiving most favourably of such a character, he contributes nothing to the spiritual comfort and edification of his fellow members, to the ho- nour and interest of i)iety in the world, or to his own en- joyment and improvement in a religious view. He can expect no esteem or affection, as a Christian character, from his pious connexions. To himself, the religious life can present nothing but objects and events, wliicli, what- ever dcligbt and instruction others may derive from them, he is able only to contemplate with indifference, or to turn ON THE DECLENSION AND REVIVAL OF PIETY. 207 from with disgust. In this situation, he would probably abandon even the form of godUness, were it not that the dread of futurity obliges him still to preserve appearances: but the censure which the Divine Being passes upon the Jews of old, for ' drawing near to him with their mouths, and honouring him with their lips, when their hearts were far from him,' may teach him how delusive his hope of safety and happiness will prove in the world to come, if he continues in this state. The representation here given of declension in religion in its various modes, with their fearful consequences, places them, no doubt, in their worst form; but it has ac- tually been realized in too many unhappy instances: and the smaller degrees of it tend strongly to the awful ex- treme. Enough has been said, I should suppose, to show the importance of guarding against an evil of such magni- tude and hazard, in its earliest stage and slightest degree. He who can contemplate it at a distance without appre- hension and solicitude, is mistaken in conceiving it to be distant: it is very near to him — nay he is already entangled in its snare. If any one can be supposed to think lightly of the danger, as presuming that, should an accident hap- pen, it will be easy for him to recover from its sad effects, he ought to know that it is not absolutely certain he would recover, and that there are instances of final apostates in the histoiy of the church of Christ, as well as of penitent backsliders. The declarations in Scripture of rising again after falling, refer, sometimes, not to spiritual lapses, but to adversity. Were it even ever so certain that the fallen professor of religion would rise again, the circumstances of anxiety, labour, and pain — of confusion and terror — of, perhaps, an enfeebled capacity both for enjoyment and usefulness attendant on such a recoveiy, are not of a nature to encourage his risking the occasion for it. The fact that no saint shall ever so fall as to be cast down, is nothing to him who wishes to pervert it to the pur- poses of negligence said eriminal indulgence; since, in this 208 ON' THR DnCLi:\SION AND Ur.VIVAL OF PICTr. temper of mind, he has the strong-cst reason to doubt lii? bcini^ a saint: and I know of no persons so likely to be forsaken of God, when evil of this kind comes upon tlicm, as tliose who nish into the danger, presuming upon di- vine protection or succour. Upon the supposition, therefore, that all who are 'work- ing out their own salvation with fear and trembling' feel the great importance of shunning, if possible, the evil in question, I beg to suggest several expedients, conducive, with the divine blessing, to that most desirable end. Let the Christian take care what company he keeps, and what sort of characters he makes his usual associates and intimate friends. Business, useful information, lawful amusement, and necessity, may require his going some- times into the society of the notoriously wicked, or at least his keeping company with men of the world, whose regard for piety, if not for good morals, sits very loose about them. Let him, however, be foimd in their society only occasionally. Let him choose his companions from among ' the excellent of the earth,' ' in whom', says the psalmist David, ' is all my delight.' I would advise him, too, to select for that purpose, not merely those of fair reputatiou among their pious connexions, but those who appear to be most conscientious and spiritually minded, to have the most ardent love for the things of God, and who are most zealously engaged in promoting the kingdom of Christ, and the eternal welfare of souls. Of course, he Avho wishes to shun spiritual maladies, must regularly attend to the duties of private and public devotion. Nor shotdd he content himself Avith external acts : he ought to feel dissatisfied, if he derives from them no jjleasure or instruction. Acquiescence in the want of these is one way in which declining piety mani- fests itself. Let him take care what books he reads, and what sub- jects his thoughts dwell iq)on in retirement. Let him often consider what is ri^ht or wrong, of good ON THE DECLENSION AND REVIV.\L OF PIET^. 2()9 or of ill report, useful or the contrary, according to the light which conscience, the Bible, ministers, private Chris- tians, and sometimes the people of the world themselves, throw on those important questions. Let him compare liis disposition and conduct with the will of God, as thus discovered, according to the di^•ine admonitions, ' Ex- amine youi'selves,' and * Consider your ways.* Let him propose for his imitation, not those who are least, but those who are most esteemed in the church. Let him take in good part any coiuisel or reproof which a Chris^ tian friend may in faithfulness and benevolence give to him, relative to any part of his conduct. He will find his account in always having at hand some innocent, uisefiil, or important object, about which he may occupy his thoughts or employ his active powers. This is particularly necessaiy, if his circumstances in the world allow him a considerable portion of leisure. Let him particularly guard against the occasions of sin, and the first manifestations of it. The observations that grea,t things usually rise from small beginnings, and that repeated acts in time form habits, are not the less impor- tant, because they are common. The exhortation, ' Abstain fi'om all appearance of evil,' is both reasonable and pru- dent. The progress of sin, a« described by the apostle James, is affecting and alarming: ^ Every man is tempted when he is dra^Ani away by his own lust and enticed; then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.' To the other expedients, the Christian who ' walks cir- cumspectly' must doubtless add prayer that he may ^not be led into temptation,' or that if he should be tempted he may ' be delivered from evil.' He who has the disposal of all external circumstances, who 'knows our frame,* and with whom is ' the residue of the Spirit,' can either prevent temptation, or give us strength to resist and over- come it. This knowledge and power he employs in behalf of those who fear and diligently seek him, There is n VOL. II, 2 a 210 ON THE DECLENSION AND REVIVAL OF PIEIT. tendency, likewise, in the exercise of prayer, to cherish" those ideas and dispositions which arc most repulsive to spiritual defection. There are also certain topics, which being- frequently liaeditated upon, or at least adverted to, particularly tend to promote the salutary purpose in question. The unpa- ralleled love of Christ in the gospel — the shortness and tmcertainty of life — the considerab4e progress that has been, already made in it — and the momentous consequences of dying either 'in the Lord' or 'without him/ are topics calculated above all others to influence the passions of ad- miration, gratitude, fear, and ho])e, in favour of the pur- pose just stated. He ' saveth the humble person,' not suffering him to be ' tempted above tlmt he is able, but making a way for his escape.' Such are the preventives of delusion in piety which it seems proper to lulopt. It is not indeed to be expected, that in this state of trial every mode or degree of such declen- sion should at all times be avoided. The most steady Chris- tians too often sink someAvhat into neutrality and coldness with regard to spiritual exercises and pui-suits, and per- haps are overtaken occasionally by sins of omission or of commission. There arc more of the pious, beside the roval psalmist, that have reason to exclaim, 'Who can vtn- derstand his errors ! ' — to acknowledge, ' I have gone astray like a lost sheep;' — and to pray, ' Cleanse thuu me fron> secret faults: keep back thy servant also from presumptu- ous sins; let them not have dominion over me: then shall I be upright, and I shall be free from the great trans- gression.' Yet there are many, who, in general, ' live in all good conscience toward God,' and more still who pass through life with reputation, both as members of society, and as members of Christian congregations. But let us now suppose (what the Scriptures and the history of the church in all ages prove to be too possible) that the painful occurrence has actually taken place — iiamcly,. a coubiderable declension iu tlic excrci-e of piety; ON THE DECLENSION AND REVIVAL OF PIETY. 21 1 "what step is to be taken in that exigency? The proper one, doubtless, is to aim at its speedy revival. Tlie pre- sent state of mind and practice cannot continue through life, without inevitable ruin. It cannot even remain fixed in its present condition, but must proceed down the de- clivity lower tmd lower. The sooner, therefore, the evil is arrested in its course, the better. To state the ge- neral truth, that God will recover his people some time or another, and by some means or other, from their back- slidings, as a ground of hope in a particular case, while there is no effort for the purpose of returning to him, is to take a point for granted which the present disposition and conduct of the backslider give reason to suspect the truth of; namely, that he is one of the people of God. If he would prove that any degree of spiritual life and strength has been given to him, let liim move and act. Let him not presume that repentance is always possible, lest he should unawares bring himself into that tremen- dous condition of mind, in which it is ' impossible to re- new the person again to repentance.' The longer he de- lays, the nearer he has cause to fear he approaches to that wretched state; as a bodily disorder of a serious nature becomes daily more dangerous, the longer it is neglected. At any rate, the case will be attended with more difficulty and pain; as the anguish which David suffered on recovery from his dreiidful fall, may be attributed partly to the length of time he continued in a state of impenitence, as well as to the atrocious and complicated nature of his crimes. The difficulties and the disagreeable concomitants of penitence, ought not to prove the occasions of delay. That which must be done, if final safety and happiness are prized, had better be done quickly. The shame, the labour, and the pain, to be undergone, are the just and unavoidable consequences of guilt; and hai)py will the offender be to have them confined to the present life, and perhaps to a small portion of that life : they might liave f}12 ON THE DECLENSlpN A\D REVIVAL OF riETY. issued in ' rverlastiiifif conttMn|)t,' and ' in tliat tormcnf, tlio snioki* ot' wliic'h ar so rornrulalilc. tlu'v ixvv not oiiual to inii)ossibilities. Lot UvS now coojiidoi' tho onoouraironiont* art'onlod in the Scriptnros for a haokslidor to rotuni lo IjcmI. The iVoqnont lapsos and rolapsos of tho Isniolitos into idolatry, to^othor with the instances oC thiir rooovory, wore por- mitted and recorded tor tho oncoui"aixenient of |)enitei\ec in professors of rehp:ion at lari^^o, who liappenod to be in the same unhappy circuinstancOv<;. The histx>ry above i-neutioned contains, it is true, tlircats of refusing: pardon, to iiuard them ai^fainst wanton rej)otitions of baokshdiiiij:; but in lioneral it exiiorts them in the kindest manner to return, and meets their humiliations luid siipphoations with the most soothini^ consohitlons, and the most iTone- rous promises. The story of Lphraim's reponUmee, and its hapi)v ertects, is tokl in tho softest laiiij^uago imaa:iu- abh^ by tho prophet Jeremiah; tlie Deity himself beina^ inlrodueed as speak insx, Ji»d as not only rocoiviuj;- the penitent, but oven supornatm-aliy aidini? his penitence. His jjracious reception o( his repontine: servants, David juul Jonah, is well known. Tho New Testament is, as luii^^ht be expected, still more direct and e\i)lieit in iL< encourai^omont of penileut backslidoi*s. How kindly did our Lord speak to Potor, after his deep sorrow for havini^ npeatodly, and in the most profane manner, denied him! In tact, our l^ord's disposition to fori;ive him Mas stroni^Hy intimated bv his i>-racious caution and doelaration i)eforo- liand, tho rocollectii)n of which tended to produce both i;odly sorrow and hope; and more particularly, by his turninc: and lookinti^ upon him in a way that produced the peniti nee. It is certain, indeed, from the Scriptuix\s, that in every instance, as well as in that, true rej)entance is the elfect of a divine inlhience: but a[)plieation tor that iutlueuco cannot in any case be neglocttxi without an iucroase of guilt and danger, or made »'itlu>ut the uioat ON THE DECLENSION AND REVIVAL OF PIE'iY. 213 solid ground for lio})e ; and the least sign of its existence, may be considered as an indication of intinded fori,'^ive- tiess on the part of God. 'J'he airc'ctiECLENSION AND REVIVAL OF PlETi-. and sorroAV, which his gross and repeated imfaithfiihic?? t© engagements, the most solemn and voiimtar)% has made re- quisite? How much better will it be for him to comply with this most ' reasonable service,' than, with other im- penitent sinners, to stand trembling and confounded at the last day on the left hand of the Judge, in expectation of a sentence, as awful, as it is inevitable! At present, he lias to do M'ith one M'ho ' will not plead against him with his great power,' but Mho 'will put strength into him;' who retains the compassion of a Father, amid the majesty of a Sovereign; who, to remove the obstacle which justice opposed to mercy, gave his Son * to be a propitiation for our sins;' who ' revives the spirit of the humble, and the heart of the contrite;* Miio, without staying for his approach, while ' he is yet a great way off,' will run to meet him, and will interrupt his humble confessions and expressions of ingenuous sorrow by affectionate embraces, and by the strongest testimonies of honour and joy! He will even, upon application, aid the exercise of that repentance which is proper for the occasion, or rather prove that he has al- ready aided it. What more can the unhappy backslider desire, either to soften or to encourage him, except it be the recollection of the Saviour's last sufferings, that he may 'look at him whom he has grieved, and mourn?' I need scarcely add, that, in order to forgiveness, sin must be forsaken as well as confessed. This conquest over cor- rupt nature, strengthened by evil habit, is tnily difficult, but, with the help of divine grace, not impossible; and is the more likely to take place, as it has already connnenced in every one who is of a ' broken spirit.' There is, however, another important duty which the offender under consideration has to perform. This duty regards men. As his sin was public, so ought his re- pentance to be public. In writing, if his case render* publication projier, and in his conversations on the sub- ject, let him acknowledge his guilt with shame and grief. Let him particularly lament, tliat by hia non-im])rovemeut ON THE DECLENSION AND REVIVAL OF PIETY- 215 or perversion of religious principle, he has exposed piety to the foulest calumnies, and confirmed sinners in their prejudices against it. Whatever spiritual enjoyment or hopes he may possess, let him be very sparing in his re- marks on them, lest he should excite suspicions of his sin- cerity. Perhaps he was a member of a Christian con- gregation prior to his lamented fall. If so, it will be ab- solutely necessary for him, in aiming to recover from it, to give that congregation every reasonable proof of his penitence. In his occasional intercourse with any part of it, or in the assembly itself, if called upon, let him express his contrition for his imworthy conduct, and justify the censures which the society may have passed upon him. Let him regularly attend their stated assemblings for public devotion; which he has a right to do, notwith- standing his having ceased to be a member. Let him, by his humble, serious, and respectful behaviour, show that he both vindicates them, and blames himself. By ob- serving this conduct, he will certaiidy, in time, remove the unfavourable impressions his offences had niffde upon them, and perhaps prevail with them to restore him to his former situation. Should that be the happy result, it will readily occur to him that the late mournful events ought to redouble his caution against relapses, and his ac- tivity in the service of the Redeemer. The measures that have been recommended, must cer- tainly be extremely distasteful to pride : but he w ho has humbled himself before God, will be assisted in humbling himself before men, by this act, as also by the divine in- fluence which he has doubtless implored. Piety, justice, benevolence, and even a regard for his own true honour, as well as interest, require it. In thus conducting himself, he will merit and receive the sympathy and esteem of all the wise and good. In the case of secret departures from God, and the in- dulgence of indilference to religious exercises and pur- suits, the revival of piety requires a less laborious and 216 OS THE DECLENSION AND REVIV.M. OF PIETV. tedious process. There are perhaps no restitutions to be made for wrongs; no measures to be taken for repairing the evil done to religion in the world and in the church; for recovering a lost character in society or among his fellow Christians; or for effecting a reconciliation with those of his own community. He escapes all the shame and grief which attend the acknowledgment of guilt and the profession of repentance before men — sensations which, though truly honourable and beneficial in his unhap[)y circumstances, are nevertheless (as already noticed) pain- ful and revolting in themselves. His fellow men do not know the offence, ami therefore have no right to know his contrition for it. The disclosure, without answering any useful piu'pose, would give pain to himself, and grieve his pious friends, if not injure the honour and interest of religion. He may, therefore, spare the mortifying and disgusting narrative, and disclose these latent disorders and secret wounds of his soul to the Being mIio alone knoM's them already, and who alone can cure them. But though a considerable part of the objections to penitence in his case have no existence, (objections that too often tempt the open backslider to continue in im- penitence altogether, or to content himself with confess- ing his sins to God, while he stands aloof from the ac- knowledgment due to his pious connexions whom he has grieved and dishonoured,) yet it is not to be supposed that he has no obstacles to surmount. He has to humble him- self before that great and holy Being, to whom his guilt is full as manifest and offensive, as if it were knoMii to the whole world; and the confrision and anguish attending his first interview with the Deity for this purpose, may be easily conceived. But this impediment, great as it is, is by no means the only, or the [)rlneipal one. He is fully aware, that confession without amendment will i)rove no- thing, or worse than nothing. He will be expected to forsake his sins, whether of omission or commission; and perhaps this cannot be done, without encountering a habit ON THE DECLENSION AND REVIVAL OF PIETY. 217 long formed and indulged. Yet let him not be discou- raged. There is no dishonour in confessing sin, but the contrary; the dishonour consists in having given occasion for such a confession. As was observed in the farmer case, he ought not to think it a disparagement to take shame to himself in the presence of ' the Most High and Lofty One, whose name is Holy,' or fear to confess his sins before Him who is his Father as well as his Sovereign; nor should he forget that he addresses one who can, for Christ's sake, * take the heart of stone out of his flesh, and give him a heart of flesh.' T'.ie proper use we should make of these difficulties is, not to abstain from applying to the Divine Physician alto- gether, (for that neglect must necessarily end in ' the second death,') but to leani the wisdom as well as the propriety of neither deferring the application, nor repeat- ing the occasion for it. Let us have recourse to him on the least symptom of decay in the general habit, or of any particular disorder of the soul. Let us be speedy in dis- covering oin* sins, and in confessing them. Every time we engage in private prayer, let confession form part of the exercise; and let it be made not only generally, but witli. reference to the particular duties omitted or violated ia the intenal that has elapsed since the last confession. Among the Jews of old, sacrifices and piu'ifications formed a part of divine service every day. Let us daily lay the hand of faith upon the head of the Great Sacrifice which God has appointed, and pray that ' the blood of the ever- lasting covenant' may avail both to our obtaining forgive- ness, and, through the Spirit, to our being ' purged from dead works to serve the living God.' Attendance at the house of God, where a general confession of sin takes place, is not sufficient, though the confession is made by our own voice, and repeated on the morning and evening of every day, as well as on the sabbath. Having so particidarly described the case of one in whom piety first declines, and afterwards revives, let me VOL. 11. 2 E 218 '^N' THE DECLENSION AND REVIVAL OF PIETY. observe a little on the duty of siirroiindmg spectators. I do not think that his fellow members, if he belongs to a religious coinnumity, Jind much loss liis fellow Christians, ought to act the part of inquisitors toward him, by im- pertinently pr}'ing into the secrets of his retirement, and, if possible, his heart — at least, by lying in wait for every improper word and action j by giving ambiguities in his conduct an unfavourable turn; and by making every tri- vial offence the subject of a charge. The gradual manner in which our Saviour commands his disciples to proceed against offenders, and the repeated exhortations in t\\e apostolic epistles to charity and forbearance, discover a very different spirit. At the same time, it is certain that declensions in religion, especially such as are open to public view, would be far less serious, and continue a much shorter time, were the people of God to be more vigilant and faithfid to one another. Many a one has tvandered out of the right way much further and longer than he probably would have done, had not his fellow tra- veller toward heaven either through inattention not per- ceived the commencement of his deviation, or through mistaken tenderness and false delicacy neglected to use means for recalling him. Too often, likewise, after passing a just sentence of excommunication upon an offender, his late fellow members dismiss him henceforth from their thoughts. Yet I conceive that it is still their duty, as friends to his soul, to the prosperous state of their own society, and to Christ, to keep him in view, to use means for reclaiming him, to remember him in their prayers, and to encourage, in a prudent manner, the first relentings on his part. The pastor might in this way * find his sheep that was lost,' and, in conjunction with his congregation, become the ha{)i)y instrument of saving a soul from death.' With respect to restoring him, upon his application in the 'spirit of meekness,' I cannot use a stronger motive to it than that of the apostle, ' Considering thyself, lest thou aUo be tempted.' ON THE DECLENSION AND REVIVAL OF PIETV. 219 Tfie worW, however, as well us the church, are the witnesses of the passing scene, and there is an important fact wliich they ought in justice to learn from it; namely, that the Bible and religion, far from countenancing sin, supply the best means for retaining the Christian in the path of duty, or recalling him to it if he wanders. They present eveiy object tliat is calculated to deter him from indulging in sin. They plainly inform him that such indulgence will be attended with shame and sorrow, at least — perhaps with his utter destruction. On the other hand, when a lapse has taken place, they address his fears and his hopes in the strongest manner, with a view to his recovery. What can be desired or imagined in addition? JEquity, then, requires, that if the gross backslitliugs of some who profess religion are converted into an objection to it, the pains taken by it to prevent or to check such back- slidings, together with their happy success in a variety of instances, should operate as an argument in its favour. Let the world look at itself. It presents numberless temp- tations for drawing iv.cn into vices and crimes; but when it has entangled dicm, what means does it aftord for ex- tricating them? It abandons them to the wretched conse- quences of their wickedness, giving them little if any en- couragement to repent and amend their conduct. It re- fuses parj)car to be destitute of its ON THE PRESERVATION, &c. 223 power, and who * concerning the tnith have erred j' if lie altogether forsakes the worship of God, private as well as public, becoming entirely a man of the world; if, in fine, he habitually indulges himself in vice — he is in reality an apostate, though he does not abandon his profession M'ith as much attention to form as that with which he assumed it. Nor can I consider in a much better light, those members of Christian congregations, who, m hatever might be their viev/s or feelings when they first came into the church of Christ, discover great irregularity and indif- ference in filling up their places. Their hearts seem wholly set on worldly business, or pleasure; nor do they lay any other restraints on themselves, except those which are ab- solutely requisite to prevent any great reproach falling on their moral or religious character. Their respectability in society and in their families, is no other than what may be observed in many persons who make no pretension to godliness. The pastor and the congregation can feel no satisfaction in them, though they know nothing in their conduct sufficiently criminal to warrant proceeding against them. They may say of such fellow members, as Christ said of the lukewarm Laodiceans, ' I would ye were cold or hot.' A man of this description seems on the verge of apostasy in heart, if he be not in that dreadful state already. In short, where the spirit of piety is habitually absent; where private and family devotion, if not public worship, is either neglected, or becomes a mere form; where sin i$ no further avoided, or duty no further practised, than is necessary for his being thought well of by the world or the church; and where earthly good is the sole object that in- terests the heart — the individual, though perhaps without his own knowledge, as well as that of others, seems, un- happily, to have ' fallen away;' and if he is not restored, the most awful consequences may be apprehended. Such are the Avays in which the horrible evil of apostasy manifests itself. With respect to its tremendous conse- quences, the least which can be supposed Is, that the de- •224 OK THE PRESERVATION, &c. fcrtion of rdi^iun will ccrttiiiily place the person in a %i- tuation no better than hi^- who nevrr i)retende(l to it; and therefore he must not expect a better [)ortion. What that is, cannot be unknown to any one who reads and believes his Bible. But the truth is, that the situation of the apostate is far worse than that of a man merely irreligious. His guilt is greater, being aggravated by an increased know- ledge of good and evil ; by ingratitude for pleasures and benefits received in the course of his profession; by un- faithfulness to engagements solemnly and voluntarily con- tracted; and by the injur)' he has perhaps done to piety and to its friends. He therefore subjects himself to 'sorer punishment.' He must, indeed, feel the shock of con- demnation more than another, because he once enter- tained hopes, and enjoyed prospects, very diflfercnt. He loses, too, the benefit of all his past labours and sutlerings in the cause of religion. He has not even the consolation of many unsuccessful candidates for temporal safety, gain, or honour. He cannot say, ' I did Avhat I could.' On the contrary, he will have the inconceivable mortification and distress to know, that he has lost heaven, and brought everlasting perdition upon himself, through his own fault. Thus will it appear, that he has added extreme folly to ex- treme guilt. Such, in general, are the tciTible evils resulting from not persevering in religion — eviLs which are too frequently described and menaced in the Scriptures, with a view to our shunning them, to render quotations of particular pas- "sagcs necessaiy. Let me now notice the danger to which I)rofessors of religion are exposed of finally apostatizing. The temptation to this evil which chiefly occasioned the cautions given by our Lord and his apostles, arose from persecution. In times and places where this horrible out- rage against both civil liberty and religions liberty no longer exists, it may be thought that religious stability has ceased to be in hazard. But no one who undersland;* what piety is, and who casts the most superficial gkuice ON THE PRESERVATION, &c; 225t ©Ver the religious world, and even over his own heart and life, can long retain this opinion, where civil connexions are most liberally minded. Let him weigh well the re- marks that have already been made on the different kinds and degrees of apostasy, and he will see, that beside those at the bottom of the fatal declivity, there are many on the projections at different depths, and many more about the edge of the precipice ready to fall, or lately recovered with difficulty from falling. There are various circum- stances existing in the most enlightened ages and coun- tries, that materially endanger the exercise and the pro- gress of personal religion. The final security and the celestial blessings it promises, are not yet attained. Many years may perhaps elapse before the glorious period ar- rives for their attainment. They do not even dazzle the sight, strike the imagination, or remove the doubts of the racer in his course, or of the Avarrior during the campaign, so as to recruit their strength, to sooth their pains, or to confirm their patience. The charm of novelty, that among other considerations recommended the things of God at the beginning, is worn off, and religion now^ presents no- thing to the view except plain and common objects — par- ticularly when (as sometimes happens) the rays of the Sun of righteousness fail to enlighten and gild the scene. To live the life of a soldier, continually amid dangers and alarms, privations and fatigues, wounds given and receiv- ed, is far from being agreeable. To behold on either side fruits delectable to the eye and apparently delicious to the taste, but interdicted to us, while others are gratifying tlieir appetites, and calling upon us to do the same, how extremely mortifying ! Yet this might be born with, per- Iia[)s, if they Avere still with us, whose countenances, ad- dresses, and examples, first induced us to walk in the ways of wisdom. But, alas! our counsellors, our supporters,, our comforters, are gone, and few having risen who can £inpply their places to our satisfaction, we are left to pur- sue the wearisome journey alone. VOL. II. 2 F 226 <^>N IHE I^ESERVATION, &c. What professor of religion has not felt, at one time of. another, the ill impressions arising from these causes, in a greater or less degree, for a longer or shorter period ? Our souls ' have often been weary because of the way/ We have loitered and stopped, if we have not turned back. We have at times stepped out of the right jiath, if we have not deviated far, or continued our wanderings long toge- ther. Apostasy, therefore, ought not to be viewed by any of us as an evil no more likely to befall us than the infec- tion of pestilential regions, the ferocity of savage animals, or the violence of hurricanes. It is an evil existing in our own countiy; the seeds of it are in our own bosoms, and tlie circumstances conducive to its growth lie thick around us. The preservation of religion, therefore, ought not to be regarded as an object which (whatever occasion others may liave to take it into account) Me have pursued too- long, too closely, too eagerly, and with too much enjoy- ment, to render the same attention necessary on our part. These appearances in our favour are indeed grounds for hope, but not to the exclusion of fear — though not the kind of fear that shackles and imbitters the Christian life, but that which engenders humility, caution, diligence, and the spirit of prayer. It ought not to be forgotten,, that Solomon, after all his early devotion, his zeal for the service of God, and his pious writings, fell into idolatry in his old age, through improj>er connexions; and that De- mas, the fellow labourer of the apostle Paul, forsook him at last, 'having loved this present world.' The former, indeed, there is reason to hope, repented before his death ; but there is no account of the latter being ever recovered^ I must beg leave, then, again to recommend attention- to the observations made in the former Essay, with a view to prevent declension in religion, anil to promote its revi- val, if, unhappily, it should have already declined. By these means numbers have, through the assistance of di- vine grace, been enabled to ' hold fast,' upon the whole, • their confidence, and the rejoichig of the hope firm untv ON THE PRESERVATION, *<•. 227 ^e end/ They certainly cannot lay claim to steady spi- rituality in divine worship, uniform obedience, or great forwardness to return to God after going astray from him ; but at the worst of times, their ' love has never waxed' entirely * cold;' they have never been entirely * turned from the holy commandment,' nor forgotten it; nor have they ever so ' departed from the living God,' as never to seek him again. There are many, too, who never openly back- slide, whatever secret evils of thought and conduct they may have to confess and correct. Proper, however, as is the way already pointed out for preserving piety, there is another, which, though le^s di- rect, may be considered as still more excellent. It con- sists in not conhning the view to that single object, but in aiming likewise at another, which, though beyond, will include it. I refer to the improvement of piety. This last, M'hen attained, will infallibly comprehend the other; and to pursue it with diligence and constancy, will be a better way of securing the former, than merely to propose that end, as he who endeavours to copy any excellence in a work of art, will be more likely to reach it by aiming at superiority, than by a servile imitation. That there is, and always will be on this side of the grave, abundant room for improvement in the tlivine life, all will admit, who know any thing of that life by experiencco The only questions are, in what respects may each real Christian be improved, and in what way may such improvement be effected ? With regard to the kinds of excellence, or degrees of the same excellence, in reference to which progress is de- sirable, these must evidently vaiy according to the abili- ties, inclinations, and circumstances, of different Christians. If each would know the evils to be corrected, and the de- fects to be supplied, in his own disposition and conduct, the best measures for him to adopt arc, to consider the precepts and prohibitions of Scripture; the characters most eminent for piety and usefulness which are there drawn — particularly that of our Saviour; those of the 228 n\ THE PRESERVATION, &c. saints that have most resembled this perfect model In any age or country, according to the information he may have obtained by reading, hearing, or observation 3 and ■whatever may be ])raiseworthy even among the people of the world themselves. Having taken this general view, let him next compare himself with it; and on perceiving the imperfections or faults that may exist in his oAvn cha- racter, he will have an opportunity of directing his at- tention to the means hi his possession, which, with di- vine assistance, would lead to improvement. As there are different denominations into which the truly pious are divided, it is natural that each should be most struck with its own peculiar excellence. I do not "know, however, that any one of them, setting aside the characteristic excellence of the denomination, would think of claiming the imitation of the rest in all other respects. The world indeed, thougli it does not admire piety in any of them, will possibly show least aversion to it in that class of Christians which differs least in its views of religion from themselves, and which is most useful in civil affairs. In ad- dition to the particulars in which it seems to them, per- ha[)s justly, to have the pre-eminence, they may even speak loudly in praise of its general character: but their appro- bation is very far from being a proper criterion of excel- lence, where piety is concerned. The fact is, that each party should form a kind of eclectic religion from all the other parties, not excluding the -world itself, adopting what is commenda])le in them for the correction and im- provement of its own temper and conduct; neither preju- diced by the evil, real or supposed, that is mingled with the good, nor yet contaminated by that evil. Thus the lovers of the Christian doctrines, witiiout the least dimi- nution of their regard for divine truth, would render their * conversation such as becometh the gospel of Christ,' and abound more in good works; while those who, with the greatest projjriety, advocate the cause of civil virtues and moral excellences, without quitting the paths of holiness. 0\ THE PRESERVATION, &r. 229 or slack-eiiing their pace in them, i«iij:ht cnlii^htcn the cheerless aspect of some, and smooth the ruj^getlness of others, by improving their acquaintance with Christian principles, and strengthening their faith. The same rule may be observed with advantage by private Christians, in surveying the conduct of their brethren, and of mankind at large. Let them ' prove all things,' taking care at the *ame time * to choose the good, and to refuse the evil.' Perhaps, too, a man's own judgment and conscience may suggest hints for religious improvement, not to be met with in human counsels or actions. But what he is chiefly to rely upon for this purpose, is that which was first men- tioned— the divine M'ord. Here he will find a more pure, complete, and authoritative system, both of piety and vir- tue, accompanied by a more copious variety of examples, (one of which is absolutely perfect,) than any that occur in the speeches, writings, or conduct, of uninspired men. This let him study attentively and daily, continually com- paring his own heart and life with it, and earnestly pray- ing, in conjunction with ' giving all diligence,' that the very imperfect copy may improve more and more in its resemblance to the Great Original. Every pious individual must, I think, recollect many occasions on w hich, when, by reading, hearing, or observ- ing, he was made acquainted Math the excellent qualities or worthy deeds of some persons making no pretensions to religion, and especially with those among real Christians, he has been filled with high admiration, he has glowed with warm approbation, and felt no small mortification and dissatisfaction with himself, on adverting to his own spi- ritual emotions and exertions. But great and good cha-^ racters, or rather characters eminent for particular traits of excellence, are by no means so high above any one in abilities or opportunities, that he might as well think of reaching or vicing with the stars which illumine the firma- ment, as of equalling their graces or virtues. Let, then, this amazing superiority of others remind him of his dutv. 230 ON '^"'^^ PREbERVATlON, &c. stimulate his activity, and, with divine assistance, facili- tate somewhat the difficult task of self-denial. The same effects oui^ht more especially to be produced in him, while he reads either the preceptive or the historical parts of Holy Writ — particularly those relative to Christ, in the course of which his conscience smites him as ' having left undone somethin<^ that he ought to do, and having done something that he ought not to do.' Above all, the senti- ments just spoken of ought to prevail in his breast, when, in privately addressing Omniscience, he cannot charge all the sins of omission and commission which he confesses, to the accoimt of ignorance or inadvertence, and finds his devotion not a little embarrassed by shame and fear, through consciousness of the painful fact. The improvement here recommended concerns all true Christians, let their endowments, inclinations, and habits, their stations or circumstances, be Avhat they may. The understanding that is plainest in itself, and least cultivated by education or study — the fortune that is narrowest, and that admits of the fewest intervals of cessation from the duties of a low occupation — the most obscure and con- tracted sphere of life — are not so devoid of intelligence and energy, of leisure or of connexions, as wholly to preclude amendment in disposition and conduct, in the private or the social character. Let them at least study to excel in the virtues suited to their comparative state of ignorance, nieanness, or affliction. At the same time, it must be al- lowed, that the possibility of such amendment, and conse- quently the obligations to it, increase with the advantages aiforded by high, and even by middle life. Let these pro- fessoi"^ of religion seize the opportunities which exemption from personal laboiu*, and perhaps freedom from domestic care, present, for endeavoiu'ing to aid the improvement both of their religious spirit and practice, by more frequent acts of secret and j)ublic devotion, as also by a more par- ticular study of their duty as Christians. Let them use that influence which riches or rank ^ive tliem in society, ON THE PRESERVATION. &c, 231 foi' the purpose of promoting real piety both among the higher and the lower classes of mankind. Let them em- ploy their extraordinary endowments, whether natural or acquired, in concerting or executing schemes for the ad-^ vancement of real religion and benevolence. It ought not to be the principal object in life, with those of the people of God who either possess great wealth, or have the means of acquiring it, to aggrandize their families, or even by a large expenditure to contribute extensively to the support and prosperity of their country both privately and publicly. Supposing the latter object to be ever really proposed, there is always a sufficiency of the irreligious, of whom it cannot be expected that they should regard the interests of piety, to make this their chief aim.' Much less ouglit those of the godly who are ' rich in this world' to lie dor- mant in sloth and avarice, amidst the indulgence of their superior advantages, or to pervert them to the ends of vanity and luxury. Such are the general outlines of improvement in religion, with regard both to objects and means, to which it is pro- per that the attention of those who profess it should be called. The recollection of them never can be unseason- able, even where religion is in the most flourishing state : because in this world the best may say, ' 1 have not yet at- tained, neither am already perfect.' Unhappily, beside the imperfections that are unavoidable, there arc few, if any, who do not at times incur the charge of remissness or declension in godliness. But the evil most to be lamented is, that too many seem to consider improvement itself as not their duty, or if it be, that it is an inconsiderable one. This opinion is extremely pernicious, if not essentially dangerous, as well as absurd; it therefore ought to be combated with the utmost vigour. Those who pretend that the further cultivation of re- ligious pruiciple is not their duty, plead in their defence, that such cultivation is the effect of divine influence; that they cannot go forward till .Gpd enables them so to do; 232 ON thf: preservation, &c. and tliat when lie ciiahlo'S tlioni to prococfl, they shall ad- vance without any eftbrt of their own. Now it is certainly very true, that ' God worketh in ns to will and to do of his good pleasure ;' hut if we are to remain wliolly passive in the husines?, like inanimate substances, or brutes that arc Void of reason, why was the pressing exhortation — ' Woi'k out your OAvn salvation with fear and trembling' — ad- dressed to the Philippians, and what is the import of it? Besides, if our dependance on divine influences is a suf- ficient excuse for neglecting the use of means after con- version, it will he equally so for neglecting them ])efore conversion; but that it is not in the latter case is evident, because * this is the condemnation, that he who doeth evil hateth the light, neither cometh to the light.' It has also been pleaded as an argument against the use of means for religious improvement, that when the Holy Spirit comes with power, he will effect infinitely more to- ward renovation in an instant, than can be produced by the most anxious, diligent, and constant exertions on man's part, in several years. The truth of this every renewed person will cheerfully acknowledge, to the glory of divine grace — and even more; namely, that without the aid of the Holy Spirit, we are utterly insufficient to think so much as ' a good thouglit,' and that all ' our sufficiency is of God.' But does it follow, because it is He only that can cover a barren heath with flowers or fruits, that the farmer is neither to |)lough nor to sow? Or tliat the gardener is not to use his watering pot, because its process in refreshing the plants and causing them to grow is so trivial, inade- quate, and tedious, when coni])ared with the effects of a shower of rain? There is reason to suspect, that some professors of re- ligion omit their duty in the particidar case now under consideration, through misapplying the encoin-aging de- claration, 'He that hath begun a good work in you, will perform it until the day of .Jesus Christ.' They ought, however, to be certain that the good work is begun in ON THE PRESERVATION, &c; 233 them, before they proceed to draw this inference respect- ing themselves ; and tliere is very little appearance of that being- the case, while they feel disposed to abuse the gra- cious and important fact to the purpose of criminal self- indulgence. It is not uncommon, I believe, for persons sustaining the religious character to be satisfied with their present sup- posed attainments of a spiritual nature, of whatsoever kind or degree, on the following pretences : that they possess the essence of piety — that they are as free from defects and faults as most of their religious connexions, and no less active in the divine life than the generality of their asso- ciates— that the few by whom they are excelled have not their temptations, difficulties, and disadvantages, or at least are favoured with a larger measure of grace for the purpose of overcoming them without any extraordinai*y exertions on their own part — and that continually to aim at a greater degree of perfection, would be absolutely in- compatible with the enjoyment of that ease, liberty, and pleasure, in the divine life, to which the gospel entitles them, and which indeed is necessary to render piety genuine and acceptable. I fear it is too common in the religious world thus to confound falsehood with truth, and to draw wrong conclusions from just premises. That no one ever knew ' the grace of God in truth,' or went to heaven, who took no pains to reach a certain point in religious expe- rience and practice, is what I will not venture to affirm : but were I not aware that the hearts of some are better than their understandings — that He ' by whom actions are weighed' will make allowances for peculiar temptations — and that he does not ' mark iniquity' in any one, I should really fear the issue of such neglect. Even with the hope derived from these considerations, I think that such rea- soning is attended with considerable danger. Can it be safe to say, * I have gone a certain length in religion, and it is not necessary for me to go any further?' Is a parti- cular individual certain that there may not be differences VOL. n, 2 G 234 <^^ THE PRESERVATION, Ac. between the calanted in the house of the Lord,' the culture that has been bestowed upon them, and the just VOL. II. 2 u $42 ON THE PRESERVATION, &e. expectations entertained of them in life, on account of their advantages. Let them seriously reflect upon the awful hxni^uagc which our Savionr uses concerning those branches in him, the Vine, which bear little fruit, or none at all. At the same time, if the deficiency be really owing to in- feriority in abilities, means, or occasions, the diligent Christian should remember, for his encouragement, that • God accepteth a man according to that he hath, and not according to that he hath not;' and that he does not ex- pect the same degree of improvement from the person Mho has but one talent, or two at most, as from him who re- ceived five talents. If, too, we have been slothful servjmts, (as too frequently happen?,) it is not yet too late to ' re- deem the time.' Let us awake to more activity, praying that our barrenness may be forgiven, through Jei^ns Christ, and that the * Spirit may be poured down from on liigh,* that the * wilderness may become a fruitful field.' One description of people, and that, unhappily, far from inconsiderable, seems to have no interest in the subject here discussed. They are wholly destitute of any piet^v to be either preserved or improved. What will become of them at death ! They have no refuge, except in infidelity, or rather in atheism ; and how can they with safety take refuge in these, in opposition not only to all the pious, but to the generality of the intelligent and the learned, Avhcu they themselves have never examined the subject of re- ligion ? Let them, like the prudent man in the Pix)verbs of wSolomon, * foresee the evil, and hide themselves/ Let them ' flee for refuge from the wrath that is to came, la the hope sek before them' in the gospel. ESSAY XLIV ON PRESUMPTION IN RELIGION, There is nothing wonderful In the presumption with which piety is ti'eated by the irreligious. Strangers to its nature, importance, and the difficulties attending it, they presume that it may be attained at any time, or that no great evil will arise, if it be never attained ; and those of them who cannot go to the length of deferring it, much less of neglecting it altogether, yet presume tliat the form is the substance, especially when it is accompanied by a grave exterior: they therefore think that ' their hearts are right in the sight of God,' when they ar« all the while ' in the gall of bitterness and the bond of iniquity/ However dangerous and lamentable these instances of temerity are, they are easily supposable. What appears extraordinary is, that any whose minds seem better informed on tliis grand, solemn, and dillicult subject, should manifest, in its treat- ment, the most unbecoming inconsideratiom They behave in the house of God, if not with rudeness, yet with as little ceremony as if they were in their own houses, at a time when neither the persons present, nor tlie occasion, required any particular self- recollection. They quote the Scriptures with as much levity, as they would a profane author who had discussed some trivial or ludicroiis subject. They en- tertain no fears respecting the genuineness of tlieir pietyj and of course uone relative to their ' holding fa&t the begin- ning of their confidence, and the rejoicing of the hope firm luito the end.' The obstacles; to be jiuruiounted in the iVi^r 244 ON PRESUMPTION IN RELIGION. charge of painful duties, or in rejecting ' the pleasures of sin,' as also their manifold faihn*es, Mith the unhappy con- sequences of them, are to])ics which G^ive them little or no concern. With a view to check this highly improper state of mind, I propose to consider the occasions of it, and the evils resulting from its indulgence. The Scriptures, no doubt, represent the Blessed God as our Father and Friend through Christ Jesus, and on that account a degree of self-possession, familiarity, and cheer- fulness, is perfectly warrantable in the exercises of devo- tion. The Divine Being is not to be approached like a stranger, and much less like an enemy. Something of that freedom may be indulged, wiiich children feel in coming to a parent, and which one friend experiences in addressing another. Still the familiarity is not of that kind Mhich youthful companions exercise towards each other Mhcn they meet together; or with which associates who are \ipon a perfect equality greet each other. Be- side, the parent sometimes requires his children to be •with him on serious and important occasions; when it is certainly their duty not to indulge in the gaiety that is al- lowable when they come merely for the pm-pose of anuise- ment or to receive marks of patemal affection, but to speak to him with respect, and to listen to him with di- ligent and patient attention. In fact, as the wise man observes, * there is a season for evciy thing;' and the most intimate acquaintance would shun certain freedoms as impertinent, when grave and important alDiirs were to be transacted. Nor should this sedatcness in dis{)osition, coun- tenance, gesture, and language, be exercised merely when instruction is to be received, but also when favours are to be asked, or thanks returned for those that have been bestowed. The most free and endearing relations, therefore, sub- sisting between God and his worshippers, will not excuse the want of decorum on their part. It should l)e further recollected, that the Divine Being is-not exhibited in ON PRESUMPTION IN RELIGION.^ 245' the Scriptures exclusively under such characters as en- courage familiarity. 'The Lord' is said to be ' a great. God, and a great King over all the earth/ Pie is spokeu of, likewise, as 'God the Judge of all.' Were the de-, fendant or prisoner ever so conscious of his innocence, Mere he ever so certain of a verdict in his favour or of an honourable acquittal, liis confidence in such a situation would, I imagine, be mingled with some degree of reve- rence and awe. With regard to a sovereign, every one knows the deference and homage that are due to him from his subjects, even from those of the highest order, whenever he honours them with an interview. Whatever may be his character for condescension and gentleness, for clemency or generosity, his people should always remember his exalted station, and how greatly they are placed beloAV him. Far from abusing his goodness to the purpose of taking improper liberties with him, it ought to render them more cautious, humble, and respectful. With what infinitely greater force may these remarks be applied, in a case where the Sovereign is the ' King of kings and the Lord of lords,' as often as there is occasion to address him in public or in private, for the purpose either of petition or of thanksgiving ! Even the consideration that the truly pious are the children of the Heavenly King, will not justify their treating him as freely as if they were his equals; since the sons of earthly princes, though children, do not cease to be subjects, and are expected to conduct themselves accordingly — especially on some occasions. The observations here made receive additional strength when applied to the relations in \vhich the Blessed God stands to his people, when the character and circumstances of these people are taken into view. They are children, it is true; but they are children who were once rebellious, and who were reconciled to their much-injured Father by means which ought to inspire them with the highest reve- rence for him, and with the deepest sense of their own guilt and unworthincss. The recollection of these facts 246 t)N PRESUMPTION J\ RELIGION. should make them feel abashed in liis presence, amid their most lawful freedoms, and their most rapturous joys. In the midst of that splendid entertainment which the father prepared on the return of the prodigal son, the marks of endeared afEection which the latter received, and the or- naments of dress by -which he was distinguished, could not make him forget his gross misconduct, or his late mean and MTctched condition. The unexpected and overflowing goodness of the parent humbled while it comforted him ; and amidst his joy, there were no doubt, at intervals, ex- ternal manifestations of the shame and sorrow he felt within. No truly penitent believer in Christ can be an utter stranger to sensations of this kind in the worship and service of God, or can fail of testifying them by a suitable behaviour, even when favoured by the most cheering smiles of the divine countenance. Indeed, separate from the reason for hu- miliation just alluded to, the conduct of no Christian is so correct and becoming, even after reconciliation, as not to warrant self-diffidence and self-abasement, when his com- munion with the Deity is the most intimate and delightful. The examples of pious men as recorded in Scripture, together with its language and exhortations, abundantly confirm the foregoing remarks. Abraham and Job, David and Isaiah, Daniel and the apostle Paul, were great as well as good men; they were also favoural with {)eculiar marks of divine famiUarity and friendship. Yet their sentiments and expressions evidently show the deep sense they had of the infinite disproportion subsisting between them and the Deity, and of their own ' vileness' as well as insignificance. We are told that ' God is greatly to be feared in the assem- bly of his saints, and to be had in reverence by all them that are about him.' We arc to ' serve him with reverence and godly fear;' and though we are ' to rejoice,' yet it is to be done * with trembling.' There eeems no authority li>r encumbering public worship with useless and burdensome ceremonies, nor for treating the place of asseml)ling witb a regard bordering on superstition: yet as it it» tiic palace ON PRESUMFnON 1\ RELIGION, 247 ©f the Great King here below, decurum ought to be ob-^ served hi reference to the time and manner of attendance; the posture of the body shouki indicate the proper state of the mind; nor shouki the transition be abrupt from the service of the sanctuary to worldly business or amusement^ however lawful. Though the people of God are not con- sidered by him as slaves, but as friends, yet they are also his servants: and if he be their Master, let fear of him be manifested in public, as also in family and private devo- tion. The Scrii)tures, too, though not to be banished from our thoughts or our discourse, yet should be quoted and applied, not as the word of man, but as the word of God ; for w hich reason, their sacred contents, and indeed religious topics in general, will not admit of the same le- vity and pleasantry in discussion, as may be indulged when the subject is of a civil nature. Here it is scarcely possible not to advert to the flippant and ludicrous, if not mean and vulgar, phraseology intro- duced into discourse and writing, Avhen the things of God are the subject, by some who sustain the religious charac- ter. To mention instances would degrade piety, and ex- cite disgust: neither is it necessary, since they are so often the subject of painful reflection to the friends of godliness, as Avell as of good sense and propriety. The offenders are generally persons of a low turn, and of coai^se manners; their natural parts, Avhatever they may be, have never been refined by education, reading, or conversation with their superiors in station; or if they act in opposition to their own judgment and taste, it is because they despair of recommending themselves to their readers or hearers, without this contemptible and criminal obsequiousness. Neither the worship of God, nor the pulpit itself, is en- tirely uninfected by this scandalous practice. The excuses alleged for it are — that it causes the multitude to come to- gether— that it engages the attention of the thoughtless, the volatile, and those of low degree — and that it is often ' fclessed for the great purposes of conversion and edifica- 24f5 ON PRE-.tMlTION IN RELIGION. tioii. TliC fact, huwevtr, tliut good is not imfrcvould not be continued, or even adopted, by the former. ' It may ai)pear, at first view, as if these remarks tended to discourage the real Clu'istian, who, in delivering his sen- timents on the things of God, in conversation or in social prayer, expresses himself in a plain and homely manner, on account of the disadvantages attaching to his natural parts, education, and station. But there is no presumption on his part in this case, any more than there would be were he speaking on subjects of the highest importance in civil life, or were he called to transact business with a jjcrson of rank. The like may be observed respecting any religious teacher of the lower ortlers, whose suj)eriority may consist more in knowledge, than in composition or in style. The most intelligent, learned, and eloquent j)reacher, were he a man of sense and piety, Mould think it right, in addressing the common people, to descend to modes of illustration and expression adapted to thtir ca- pacity, taste, and improvement. But there is a wide dif- ference between improprieties arising from necessity, and those that result from carelessness or choice; between the •ui!;!jjtalion ui' lawful means to a useful end, aud ' doiii^ ON PRESUMPTION IN RELIGION. 219 evil, that good may come; between assuming a disguise occasionally to answer a valuable purpose, and appearing in it on all occasions; in short, between prudence and folly, simplicity and vulgarity. The former (considered in its circumstances) is not incompatible with dignity, with the fear of God, or With regard for man, nor unworthy of com- passion and respect; the latter must always ap})car despi- cable and offensive to a considerate mind, v/hethcr irreli- gious or pious. Vivacity, likewise, is itself innocent and advantageous, as well as pleasing; but it is a vivacity not unmindful of times, of places, and of persons. The relations, then, in which the Divine Being stands to his people, will by no means authorize presumption in their behaviour toward him. The same may be affirmed of that encouragement which the Bible, and particularly that part of it which contains the Christian revelation, gives for the exercise of the pleasing passions. It is not only our pri- vilege that we may hope, but it is our duty to hope. We are warranted in looking for forgiveness — for sanctification —for assistance in obeying the divine will — for support under trouble-^for protection — for every real good in this life — for final salvation and happiness in the world to come. But hope, amid its liveliest anticipations, is not the actual possession and enjoyment of its objects. Even when the good is certain of being attained in the end, the interval during which it is to be waited for may be long, for aught that is known to the contrary; besides holding out to us the prospect of many dithculties to be encountered, and sorrows to be endured, before its close. These ideas are evidently calculated to qualify hope, lest it should become too sanguine. For though the promise of success is con- nected with the diligent and constant use of the means, so that a happy issue is not doubtful as it is oftentimes in the pursuit of temporal good, yet it would seem that the feel- ings of a considerate mind never could be so pleasant when it was just entering upon the work, or in the middle of it, as when the work was near completion. This moderate vol.. 11. 2 1 2.jO on PRESltMPTION IN RELIGION. 5tate of hope is the more reasonable, as our dilig-cncc aiicl constancy are not always of a character to render our right of applying the promise of certain success to ourselves un- questionable. There is great propriety, therefore, in con- necting apprehension of failure (the possibility of which has been too often verified) with our hope; that the latter, which was intended for an incentive to courage and pa- tience, may not, by tempting us to remissness and exces- sive security, occasion the most fatal disappointment. Upon this account, we not only read of ' the full assurance of hope,' but of the obligation we are under to * fear lest a promise being left us of entering into rest, any of us should seem to come short of it.' Indeed, so constant i$ there occasion for ' him who thinketh he standeth, to tako heed lest he fall,' that one of the inspired writers asserts, * Blessed is the man that feareth always.' T^)ve is another passion most delightful in its exercise, and most strongly enjoined by the word of God. Except this affection prevail in the breast toward God and man, there can be no true piety: and the apostle John, speaking of love to the former, uses these remarkable words : ' There is no fear in love; but perfect love casteth out fear, be- cause fear hath torment; he that feareth, is not made per- fect in love.' I do not, however, conceive that he intends in this passage to censure and forbid every kind of fear. The blessed above themselves, notwithstanding their de- light in God, and their freedom from all consciousness of having actually offended him in that perfect stiite, or e\ en of liability to offend him, yet cannot, one would imagine, contemplate his infinite superiority without the highest ad- miration and reverence. The sacred writer seems, in the words above quoted, to be prohibiting servile fear — an obe- dience produced only by dread of punishment, and accom- panied by no other sensations towards its olyect, than those of aversion and abhorrence; or else an awe that ex- cludes enjoynuMit, or even comj)osure in his worship — an anxiety to avoid offending him, that is inconsistent with ON PRESUMPTION IN RELIGION. 251 pleasure in his service, and a terror from the conscious- ness of havinsf actually offended him, that prevents hope in his mercy. These, no doubt, are shackles with which a Being so benevolent and compassionate, so long-suffering and generous, as God, never can be willing to see his people encumbered. No service rendered by them can be accept- able to him, which is not in a degree pleasant to them- selves. Yet it is no less true, that in loving God, we do not love a creature who is om* inferior, or at most our equal — a creature who has as many imperfections as our- selves, to whom we are in no wise accountable, and from ^vhose tlispleasure we have nothing to apprehend. With love to the Divine Being, therefore, let it be accompanied V\ith ever so much ease and pleasure, there must, in the present state at least, be a considerable mixture of awe, of caution, and of just apprehension and alarm. The ex- hortations and examples already cited from the Scriptures, justify the observation. Similar restrictions ought to be laid on joy — the most pleasing of all the passions, and which the word of God not only permits, but even commends in the strongest terms, with respect both to its degree and continuance- Proper and necessary as it is, however, we are to remem- ber that the glorious object of it is possible to be at- tained— not actually attained; that its enjoyment is anti- cipated— not possessed; or if it be possessed in any degree, the fruition is extremely limited, and very uncertain in its continuance. The joy, therefore, that is exercised here below, ought to have some qualifications which would be unsuitable to the bliss of heaven. Accordingly, it is rarely enjoined in the Sacred Writings, without some regulating circumstances; it is 'joy in the Holy Ghost,' it is to be ex- ercised ' in the Lord,' and accompanied ' with trembling.' No degree of spiritual prosperity and enjoyment, much less the highest state of worldly gratification, can in the least supersede the necessity for these restrictions. No victory has yet been jjalned that is decisive; nor has tiie 252 <^N' PRESUMPTION IN RELIGION. racer yet uon the prize: the former should not therefore triumph, as if he expected no new difficuUies or dan- gers; nor shonhl the latter feel so much complacency in the (luantity of gromul already gone over, as to forget the part of the race still remaining to be run. Pcrliaps there is not much occasion to caution the Christian against ex- cess of joy in tribulation; but with regard to that which consists in a troubled conscience, it is very necessary for him to bear in mind, that it is as much his duty to ' sorrow after a godly sort,' as to ' rejoice in Christ Jesus.' 8uch are the salutary checks which both reason and Scripture put upon the lively and pleasing passions, though, upon the whole, not only consistent with true godliness, but essential to it. One point relative to this part of the subject remains yet to be examined, and that particularly, because it is, in fact, the origin of those other considerations that give rise to presumption in religion. The point I allude to, is the opinion that real faith in Christ, and a conviction of its being real, are inseparable, the latter being neces- sarily included in the former. As the question is rather subtle and intricate, I should not have jiulged the discus- sion of it proper on its own account, because the mistake (if it be a mistake) is not in itself of any moment: but there are inferences drawn from it, which render the point serious. 1 fear that some, conceiving that they have the faiili just defined, allow themselves to grow remiss in their attention to duty. If the contraiy eftect followed, namely, that they were more humble, conscientious, diligent, and patient — more upright and usefid in the world — in conse- quence of this assurance they possessed concerning their future safety and happiness, I should think their notion of a divine faith, whether well or ill founded, Mas innocent and beneficial. I'hese peculiarly holy and desirable result* may certainly not without reason be expected, whei'e God is really pleased to bestow so rare and valuable a blessing as the satisfaction in question. But when this fidl assurance appears merely in devotional exercises, and in the conver- ON PRESUMPTION IN RELIGION. 253 nation held on religious topics, without rectifying in the least the errors of the outward conduct, much less render- ing it more exemplary — where it even engenders spiritual pride, arrogance, contempt of others, and censoriousness, there is reason to fear it is a most pernicious delusion ; and were a few doubts and fears to take place of it, the change would he reasonable, and have a salutary tendency. "^riiere is another serious inconvenience attending this mode of deferring faith in Christ; it militates against de- grees of faitli, and increases the distress of those from whom God is pleased to withhold the consolations of his Sj)irit. That withholdmcnt is not uncommon in the first stage of piety, or when the penitent backslider is return- ing to God, or on other occasions, too many to enumerate. In these cases, it is too much to say that because the mind is harassed with gloomy apprehensions concerning its state toward God, it never did, and does not yet, possess faith in Christ. Yet the notion in question intimates as much ; and its injurious effect on the unhappy persons alluded to, is not unfrequently heightened by the arrogant and uncharitable speeches of those who hold it. The bad results, then, of the opinion, render it advisable to inquire into the justice of it, I think it confounds two ideas that ought to be distinguished. The proposition we are called upon to believe is, that 'Jesus Christ came into the world to save sinners,' even the chief of sinners; and ■whoever cordially believes this, and acts upon it, will be saved. But we are not called upon to believe that Christ will save us; for that we do not know: it is not declared or promised; and cannot possibly be known to us, till the fruits arising from faith in the former proposition, prove it in a degree. The cordial belief of the former proposi- tion does indeed minister comfort and encouragement to activity, so far as it prevails, because it inspires hope; but though that hope may be followed by a train of effects that may issue in assurance, yet it exists prior to assurance, and mav in some case* never terminate in it through the 254 ON PRESUMPTION IN RELIGION. -vvholc of life, though the faith of the indiviihial in Christ be genuine. On the otlior hand, he who works himself up into a persuasion that Christ will save him, may find him- self at last awfully mistaken, notwithstanding liis assur- ance. The declaration of the apostle Paul, that ' Christ had loved him, and given himself for him,' does not contradict this representation. He miglit know his part in Christ by revelation ; or, if he did not, he wrote the sentiment long enough after his conversion, to have proved to himself the genuineness of his faith, by its effects. Indeed in his case the effects were so extraordinary, and succeeded to each other so rapidly, when they are taken in conjunction not only with the gifts but with the graces of the spirit, so emi- nently and constantly brought forth by him, that it is difficult to conceive how he could entertain the smallest doubt of this most interesting fact. Yet it is remarkable that even he, in other parts of his writings, expresses himself in such a way as to convey the idea that he was sometimes not •without his doubts, and that caution and diligence on his part were still necessary to remove them. The foith which Christ required of one and another in order to bestow miraculous cures on them, related to his power, and not to his intention. Accordingly the leper, who testified his full conviction of our Saviour's ability to make him clean, intimates no less clearly, uncertainty con- cerning his willingness. Nor did oiu' Lord censiu'e or re- ject him as an unbeliever. The case of believers in Christ with respect to his curing the leprosy of sin, bears a con- siderable resemblance to that of the leper in the gospel; only the faith of the latter in our Lord's power seems more perfect than that of the former, and the faith of the former in his willingness has invitations and declarations to authorize it, of which the faith of the latter relative to the same olycct was destitute, till our Lord expressly said, * I 'will.' We cannot tell, honcver, but the faith of the leper in the power of Christ miijlit liaN e needed Uo much ON PRESUMPTION IN RELIGION. 255 increase, and been as subject to fluctuation in its exercise, as our's, had it been supported merely by the same evi- dence, had he been kept for years in suspense, and had he been called in the mean time to a variety of exertions and sufferings, which, of course, would require self-denial. Yet there is no reason to suppose that had that happened, he would have been rejected on account of the imperfection of his faith, if we may judge by the conduct of our Saviour toward the father of the child, who ' cried out and said with tears, Lord, I believe; help thou mine unbelief/ In fine, as a man's persuasion that he shall infallibly be save4 by Christ may bring forth no good fruit, so his belief that Christ is able and willing to save such sinners as himself, may, with all its defects and fluctuations, appear, in the end, from its effects, to be the work of the Holy Spirit. Faith, however, without the persuasion alluded to, as well as with it, is too often proved to be ' dead' by its unproductiveness, though not by the want of that persuasion. Upon the M'hole, it would seem that satisfaction con- cerning our faith being 'unfeigned,' «ind bringing forth the fruits of faith, ought to accompany each other — or at least the latter ought always to follow the former. When this is the case, the stronger our persuasion is that Christ will certainly save us, the better. With a view likewise to an increase of those fruits, we should seek after and pray for an increase of evidence that our faith is genuine, as well as an increase of faith itself. Spiritual comfort im- proved in this way, implies improvement in holiness; and by disposing the happy subject of it to further progress in holiness, contributes to its own growth. Faith, too, where it is of divine operation, will, as I have already noticed, always be followed by a proportionable degree of hope, and consequently of comfort; which, therefore, may be expected to increase as the cause increases. This is very different from the false and injurious kind of satisfaction before described. This latter consists, as already noticed, in a man's working himself up into a persuasion^ that hf 256 (^^ PRESUMPTION IN RELIGION. is one of ' the elect,' of ' the redeemed,' and of ' tlie fulled,' M'hen his heart and life contain no proof of the fact, but perhaps prove the contrary. This persuasion he exults in, as if it were divine faith, and censures all who arc not equally confident, as unbelievers, notwithstanding that their faith, with all its imperfections and variations, evinces itself to be ' the gift of God' by its results. A sa- tisfaction of thii nature concerning the safety of our state toward God, cannot be too much dreaded and shunned. Having explained and endeavoured to obviate the causes of presumption in religion, 1 pi'oceed to enforce the duty of guarding against it, by stating its fatal consequences. Such a disposition and conduct caimot but be extremely offensive to the Divine Being: even men of the most con- descending, affable, and benevolent tempers, expect, not- withstanding, that due regard should be shown to their su- perior abilities, rank, and charactci*. How much more, may it be supposed, is the blessed God jealous of his ho- nour ! not indeed from the unworthy motive of pride, or any api)rehension that his gloiy can be obscured or sullied by the improper conduct of his creatures, but for the sake of their honour and interest; knowing that they cannot "withhold from him that which is his due, without dis- gracing and injuring themselves. The history of the Jews abounds Avith striking instances of this jealousy ; as in the cases of the Israelites at the foot of ■Mount Sinai, of Nadab and Abihu, the men of Bethsheniesh, Uzzah, and L'zziah. Nor is the Divine Being less attentive to his rights under the Christian than under the Jewish dispensation, as ai)- pears from the remarks of the apostle toward the close of tlie twelfth chapter of the Epistle to the Hebrews. If he does not visit presumption of this kind Mith niiraculous judgments in this world as fonnerly, he will, if it be per- sisted in, ' pour out' upon it 'the vials' of his just wrath and indignation in the world to come. Those who are habitually presumptuous with regard to religious duties and privileges, Iiavc tiie greatest reason to ON PRESUMPTION IN RELIGION. 257 fear, that they know nothing- as yet of real piety. They have not the marks of persons really settini^ out in the ways of God. Such persons, with their cheerfulness, cou- rage, and zeal, may be expected to connect humility, cau- tion, and sobriety of mind. We always look for qualities of the latter species, where the undertaking is arduous, pain- ful, and likely to occupy years before it is accomplished ; and when these are greatly deficient, if not wholly want- ing, we augur very unfavourably concerning the con- stancy and success of the individual. Jehu the king of Israel, who invited Jehonadab to ' come and see his zeal for the Lord,' was not long before he discovered a par- tiality for the calves of Jeroboam. The seed which fell in stony places soon sprang up, but lasted only a short time. It is not difficult to account for the failure of such presumptuous characters. When they sat out in religion, they felt lively and joyous. They said within themselves, * To-morrow shall be as this day, and much more abun- dant.' They found, however, after a while, a sameness in religious objects and occupations. Hence indifference to them arose, and that terminated in weariness and disgust. The course of corrupt nature, which had only been inter- rupted in pursuing its usual direction, after sustaining a short and feeble resistance, began to proceed as formerly. Temptations offering new gratifications and engagements, procured a favourable hearing. The prospect of future bliss lost all its charms, because possession seemed so re- mote; and intervening trials appeared insupportable. These obstacles were entirely unforeseen, and of course unprovided for. The enemy, therefore, coming unawares, obtained an easy victory. The vessel was not furnished for a long voyage ; the mariners expected good sea-room all the way, as also fair weather. They thought of nothing but of green and flowery coasts, that would every now and then present themselves to their view, till they arrived at the ' Happy Islands.' How shocked must they feel at the disappointment, when the Mind freshened, and became \OL. II, 2 K, 258 f>^J PRESUMPTION IN RELIGION- adversc — when rocks and shoals occurred — m lien the land, if any was seen, appeared dreaiy — when the sky gathered blackness — when the ohject of the voyage seemed more remote than ever, and when there was a call for vigilance, labour, and patience, of which not the least idea had been entertained! No wonder if, having thus buoyed themselves up with false hopes, they determined to go into port the first land that presented itself of tolerable appearance, and to embrace the earliest opportunity of returning, in any way they could, to the place whence they sat out. The presumptuous professor of religion, of course, is not very solicitous to obtain divine assistance; therefore it is not "wonderful that God should leave him to be ' filled with his own devices.' How pungent must be his distress, when he contemplates, in the other world, the indescribable bless- edness of the humble, watchfid, and steady Christian! — a blessedness which he himself once expected, and which he lost through his own blind temerity. Tlie fatal consequences to the presumptuous man him- eelf, are certainly the consideration adapted to affect him most; yet there are other evils, of no small magnitude, arising from certain manifestations of the disposition I am reproving, the idea of which ought to check it wherever there is the least regard for the honour of real piety, or for the eternal interest of men. The irreverence in public worship, discovered too often in a variety of minute par- ticulars, as also the impertinent manner in which sacred subjects are at times treated in discourse, in writing, and even in the course of preaching, have been already no- ticed, as offensive and disgusting to exevy person of re- flection. If, then, it should unhappily appear that the man who lays himself open to just censm-e on accoimt of these evils is a professor of true godliness, it is easy to see that there will be the utmost danger of the same censure fall- ing upon all who make the same profession, whether they deserve it or not, and also upon the profession itself. The plain dictates of common sense, of reason, and of wisdom. ON PRESUMPTION IN RELIGION. 259 m grossly violated by the means just recited, will be plau- sibly urged as arguments for rejecting that which is em- phatically wisdofn; and a regard for the Deity will be made tlie pretext for disregarding him. The grave and philo- sophical jmrt of mankind are indeed to be blamed, for thus confounding the innocent witli the guilty, and for not considering the nature of ti'ue piety, apart from the weak- ness or wickedness of those who lay claim to this sacred quality. But we know the usual effects of prejudice, even in the most intelligent and sedate; and it is too possible, that they may be blinded by prejudice against that thing, which the Scriptures describe as infinitely excellent and important. But how criminal must that man be, who, by the indulgence of a thoughtless, foolish, pert, or coarse familiarity, exposes the sentiments, the dispositions, and the practice, in which real religion consists, to such un- deserved reproach! Nor does he only bring unmerited dis- honour upon the thing itself, and its friends who conduct themselves in a becoming manner: by setting those of the opposite character at a greater distance from it than ever, lie contributes to their eternal ruin. The apprehension of evils like these, must make every one shudder whose mind has the least degree of pious sensibility in it; and in his devotional exercises of a public nature, whether he offi- ciates or is a hearer, as also in the notice that he takes of religious topics before others, must cause him to * walk in wisdom toward thenx that are without/ by guarding against unbecoming freedom and levity. The real friends of religion, indeed, will make a proper distinction between him who trifles with sacred things, and the sacred things themselves. The full conviction which they before had of the infinite dignity and import- ance attaching to true godliness, whether its objects or its exercise be considered, will be luiabated. They will, how- ever, feel shame, and grief, and fear, which certainly are no slight evils, on account of the ill impressions which this unworthy conduct in u brother professor may make 260 <^N PRESUMPTION IN RELIGION. upon the sensible and sober-minded part of tiie irreligious world. The characters just described, a£,'reeably to the appre- hensions before stated, will feel confirmed in their wronj^ conceptions of religion. They Mill continue to make it consist merely in a frigid attention to decent forms and external acts of worship; their public devotion Avill have nothing but the pomp and ceremony of a court levee, and their private devotions will resemble the formal visits so frequent among the nobility and genti*y. The Bible, like the book of prophecy mentioned in the Revelation, will neither be opened nor looked upon in their families, or at least in their retirement: as if to make it the subject of study or conversation, were as great an act of impiety, as intrusion into the mysteries of the most holy place among the Jews. Whether this mode of treating divine things, though less revolting to the vmderstanding than the other, be more calculated to answer their great design, a truly wise man may not unreasonably doubt; and whether the Divine Being is likely to be satisfied with these marks of distant respect, let them consider, who know what their own feelings would be, were they to see themselves mocked with idle pageantry, however solemn.* The tendency of such religious horror to prevent the proper use of the Scriptures and of divine worship, must be manifest to every one who has experienced the pleasures and benefits of piety. If, then, we would give no countenance to these extravagant ideas of awe and solemnity with regard to the Divine Being, let us guard against the opposite extreme of gross familiarity and unbecoming levity. There is the more reason why the warm and aflectionate disciple of Christ should be upon his guard against the kind of lan- guage and behaviour relative to the things of God that has been complained of, since it is the extreme into which he is in most danger of falling. The lieart that overflows • Tlie monkey is doubtless void of reason ; but not more so than the owl. ON PRESUMPTION IN RELIGION. 261. with cfratitude and joy, vents itself in expressions that in- dicate more energy than correctness, and freedom rather than respect. It treats a near and fond rehitive with more affection than reverence. It is occupied more with the be- neficence of its friend and the greatness of his favours, than with either his high rank or the serious nature of the af- fair to be conducted. In a word, it feels too much * the grace in M'bich it stands,' to think of the difficulties and hazards attending the discharge of its duties, or the best mode of performing them. Attention to the various observations that have been made, will regulate and correct a state of mind so proper and excellent in itself, without destroying it. The warm- hearted believer in Christ will not think them unworthy of regard, when he recollects how much it would grieve him, to have his views of the gospel considered as void of intelligence and usefulness, if not injurious to the cause of true religion ; to witness the mere formalist or moralist encouraged in his defective, cold-blooded, and self-righ- teous ideas of the duty owing to God and man; and, by giving to godliness a fantastical, quaint, ludicrous, or des- picable appearance, to see disgust excited in those of the irreligious, who are at present deterred from regarding it, on account of the forbidding and terrible aspect which it is unjustly made to assume. The persons most in danger of incurring just censures, on account of presumption in religion, are distinguished by passions peculiarly lively, or favoured with spiritual enjoyments peculiarly great. In the former case, the no- vice, neither guided by judgment nor checked by expe- rience, surrenders himself to the impulse of violent feel- ing; he is hurried on by religious ai'dour into a thousand extravagancies till it cools, when he becomes exposed to the risk of growing as weary of piety as he before seemed attached to it: and if difficulties or temptations occur, he has no principles to strengthen and encourage him in the path of duty. How very necessary is it, as our Saviour 262 0\ PRESUMPTION IN RELIGION. observes, before we begin the spiritual bui Miner, or engage in the spiritual warfare, to count the cost. — In the latter case, religious enjoyments are a[)t to ' exalt above mea- sure' the favoured individual; and if he docs not advert to the obstacles and dangers which still remain in his way to salvation and eternal happiness, his pride may issue in a fatal fall. So difficult is it for us in the present life to in- dulge even the best affections with security, and to enjoy legitimate felicity itself, without the hazard of rushing into misery ! Presumption with regard to religion, as it respects the religious world, has been the point chiefly kept in view; but that which exists and prevails among the irreligious must not be altogether overlooked. In this class, there are those who indulge in facetiousness and raillery, in sarcasm and satire, both in conversation and writing, on the subject of religion itself sometimes, and very often on religious opinions and practices which they consider as unfounded in reason. It is certainly tnie, that no subject has had more absurdities and follies attached to it, than that which is of all others the most rational, serious, and exalted. Nor will I deny, that ridicule, ^vhcther of a lighter or severer kind, is sometimes a lawful weapon for wielding in the attack of such enemies, or even that it may on some occasions prove more successful than grave reasoning. Yet it must be owned, that the witty speaker or author has not always, in directing his shafts, made a due distinction be- tween the unnatural and unwelcome associates of reli- gion, and religion itself, either in its greater or minuter points. I do not know whether, respecting the latter, the truly pious themselves, in their controversies with each other, are altogether free from blame on this account. The absurdity ought to be exceedingly plain, and ge- nerally admitted, to allow of wit being substituted for ar- gument. Ridicule, if it be unjust, is not ' the test of truth,' whatever humour, elegance, or dignity, may accomj)aiiy the assertion. Religious questions, however minute, are ON PRESUMPTION IN RELIGION. 263 not SO entirely insignificant, or so unimportant in their decision, as to authorize trifling or pleasantry in their discussion. The sceptic, the infidel, and the nominal be- liever, can scarcely themselves deny, that the arguments adduced in favour of real piety, are by far too weighty, and its votaries every way by far too respectable, to admit of being exploded by a jest. It should be recollected, that there have been despisers of human laws, who, after amusing themselves by the representation of mock-trials when at large, sometimes found their ill-placed merri- ment end in woful earnest. Even where presumption in religion manifests itself not by ridiculing, but by deferring it, the issue, though less fraught with misery-, may be equally void of happiness. ESSAY XLV. ON RELIGIOUS DESPONDENCY, PRESUMFriOX in rclii,Mon, at the very first glance, incurs censure; religious despondency, on the contrary, excites pity. Tliat pity, however, ouglit not to be un- iningled with blame. There is no just cause for it; and as to danger, 1 do not know whether its prevalence is not ecjually to be dreaded with that of presuini)tion. \\'here it operates strongly on an irreligious mind, it is certain of confirming the individual in a state of inaction, in a case which, above all others, recjuires activity and vigour. This effect, bad as it is, is its most innocent result; for there are instances, in which it produces not merely indolence and neglect, but a horror and anguish that prove subver- sive of peace, of liealth, and sometimes of life. There are cases, too, in which it causes corrupt nature to rage Avith ten-fold fury both internally and externally; the un- happy sinner being determined to gratify himself with whatever his soul lusteth after, before he enters the state of misery; as lie conceives that such gratification cannot render his condition worse than it is. It is not my design, at present, to check tlie prevalence of despondency in the irreligious; and therefore 1 shall content myself with making only a few brief remarks on this topic. The idea in the minds of these unhappy per- sons is, that they either cannot be saved, or that if their salvation be not impossible in itself, yet it is certain they >vill not be saved. The impossibility of their salvation they ON RELIGIOUS DESPONDENCY. 265 probably ground on the persuasion, tliat their guilt is of such a magnitude as to admit of no remission by means of the mercy of God through Christ Jesus, and that their de- praved nature is so sti'ong as to be unconquerable even by the power of God himself. Tlie former of these apprehen- sions, liowever, is positively denied in Scripture, except in a single case, which shall be noticed presently; and of the truth of the latter there is not the smallest proof. With respect to the supposed certainty of their final ruin, admitting their salvation not to be impossible in itselfj that 0[)inion is founded, I imagine, on the idea of their having committed the sin which the Scripture declares to be unpardonable. Now though I fear it is too possible to commit that most fatal sin in our own times, as well as it ■was in the times of the apostles, yet it strikes me that no one, without inspiration, is warranted in thinking himself, any more than in thinking another, to be in this a^vful predicament. Let not the sinner, then, put himself in that most melancholy state, by indulging a despondency which is alike adverse to comfort and activity, and which, where it prevails, is one sad mark of this fearful condition. As to the consideration that some will certainly not be saved, he has no more right than his neighbour to justify despair by it, till such time as he is able to prove that he is one of them. But the principal object I have in view, is to oppose de- spondency in the professors of religion, by replying to their excuses for it, and by exposing its pernicious tendency. He who is inider the influence of this lamentable state of mind, is apt to fear, that whatever appearances there may be in his favour, he has never yet known by experience what real piety is, and that he Avill be found, in the end, to be a self- deceiver. The reason commonly assigned for this melancholy apprehension is, that the pleasures and conso- lations afforded to real Christians, are withheld from him. This point, then, it will be pro})er to examine carefiiliy. Now I admit, that were it a fact that the iiidi\idual ia VOL. 11. 2 JL 266 ON RELIGIOUS DE5P0NDENCV. f[ucstion liad made a profession of reliction for year?, ■with- out any degree of pleasure or comfort whatever, he would have some ground for hi? alarm; because, whatever dis- couragements may attend tlie novice- in religion at setting; out, 1 believe lie will, on certain occasions at least, be fa- voured with some portion of light and strength, as he ad- vances. But I do not think that the person I have in view, if he has professed religion for any length of tinie, can with truth venture to affirm that he never felt the least enjoy- ment in it. He may have been, for the most pai't, \\ alhc- ing in darkness, or encountering difficulties; and it may be a considerable time since he felt any gratitication in the performance of rehgious exercises: but there is a difference between seldom and never, between forgetting a fact, and the non-existence of that fact. The truth, then, is simply this, that the desponding Christian has not in his own aj)- prehension been favoured so often with the consolations of the Spirit, or with so great a degree of them, as Christians in general are. Supposing this opinion to be correct, is he warranted in concluding that he is, and will be found at last to be, no Christian? It appears to me, that the Divine Being, in imparting spiritual enj(jyment less frequently and in a smaller por- tion to one person than to another, may act from a reason totally different from that of the person's not belonging to the number of his people. I presume that his giving a smaller fhare of worldly success and prosperity to any individual, or even his permitting that indi\ idual to experience, in common with others, losses and calamities, would not be attributed to a motive of this kind. The time is past, I should imagine, for considering, like the friends of the patriarch Job, any sinister events in the coiu'se of Provi- dence, or any jjcrsonal affliction, as a certain proof that a professor of religion is a hypocrite or a self- deceiver. VV^hy should it be supposed impossible, then, that inward comforts may be withheld, and mental distress suflered to prevail in an cxtraordinar}- degree, without tlie existence O"?^ RELIGIOUS DESPONDENCY. 267 ^f SO arcculful a cause ? We cannot always assign the rea- son, wliy one who sustains a religious character should taste less of the pleasures, and endure more of the misfortunes, of human life, than another; but some of the conjectures on this topic seem not improbable — namely, that it may be necessary, as a mean, to the ultimate safety of the indivi- iuc llmt re- ligion, which contain? objects infinitely more solemn and awful — objects infinitely more adapted, with the divine blessing, to work upon tlic passions of fear and grief, than the most serious occurrences of this life, will experience more than an ordinary slmre of the natural consequence of melancholy. No wonder that the individual who is subject to it ' writes bitter things against himself,' m'.iUi[)iying the obstacles that lie in the way of his salvation, magnifying every circumstance that is to his prejudice, and diminish- ing the weight of every consideration that tends to his en- couragement. Were his ideas and words to tlow ever so freely in devout meditation, prayer, or religious conversa- tion, his disorder would probably extract matter from them to dishearten him; at least the complexion of his thoughts and expressions would indicate that he continued to labour imder ' the spirit of heaviness:' — how much more may we suppose he feels discouraged, when his constitutional ma- lady embarrasses and controls him in every religious exer- cise. It then feeds his despondency with food of its o\An production. But if the pitiable sufferer can be made sensible that the imhappy turn of his mind is to look on eveiy object in the worst light, it will be proper to inform him that most of the argiunents eniploycd l)y him against his own ])caec nnd hope, are supplied by his natural, not by his spiritual disease; and that he might as well suspect the sincerity of his attaehment to the present life, as that of his attachment to the \\\\' to come, since in both cases he seems almost equally void of resolution to act his part, and has nearly as little enjoyment of the one as of the odier. It is diMieult to conceive how lie cmdd, inider his disagreeable circum- stances, be rendered as trancjuil and happy in the ways of God as another, unless with ' a new heart,' he were to re- ceive a new constitution of mind and body; which, he is aware, could not be (fleeted without a miracle. The causes of religious despondency hitherto noticed, ON RELIGIOUS DESPONDENCY. 271 however po\verfiil, appear, from what has been said, to be founded in mistake. But there are others which have some wciglit in them, though by no means sufficient to justify despair. He who thinks that of all attainments real piety is that which has the most numerous and most serious ob- stacles to surmount; that, concerning the possession of which fatal mistakes are most frequently made; and that, concerning Avhich there happen most frequently awful disappointments, has, unhappily, too good reason for thu* thinking. But if he concludes, from these premises, that few, absolutely speaking, and these peculiarly circum- stanced, are saved, and that he himself stands little or no chance of ever inheriting eternal life, he draws an inference utterly unsupported either by reason or Scripture. He is fully warranted in thinking that the possession and preser- vation, the revival and improvement, of true godliness, will require unremitting care and diligence, frequent acts of self-denial, and prayer without ceasing; but not in sup- posing that his labour will prove vain in the end. He is correct in imagining that he must go on unto perfection^, as well as begin; that if he wanders from the right wav, he must return; and that if he declines in the spirit of re- ligion, he must be reanimated: but he would grossly err, in thinking that perfection, Avhich is unattainable in this life, never would be obtained; that backsliding never would be forgiven, and that the backslider never would be re- stored. There are to the full as many encouragements iu tlie inspired volume, as there are cautions; and as many promises, as there are threatenings. The most reasonable cause of discouragement, is cer- tainly that where the backslider has sinned grossly and re- peatedly, or where he has long continued in a state o^ distance from God. Indeed, if he feels still disposed to con- tinue in sin, and to trespass yet more and more, instead of endeavouring to sooth his remorse, or calm his fear, mea- sures ought to be adopted to increase them. But that is not the wretched case of the disconsolate persou ia ques- ^^ ON RELlGIOrS DESPnXDENCT^ tion. He wishes to return to tliat God from 's^•hom lie ha^ so deeply and frequently revolted, if he hud any cncouragc- nicnt to hope for pardon and acceptance. He feels the desirableness and necessity of convalescence; but fears the Divine Physician will not interi>ose to effect his spiritual recovery. Thus, though his heart is toward the right way, he is discouraged from resuming it, or at least feels no comfort in so doing. He api)rehen(ls himself to be one of those miserable apostates, whom it is ' impossible to re- new again unto repentance.' I should think, however, that his uneasiness and anxiety prove the contrary. If ii mortification had actually taken place, he Mould feel no pain. Let him not realize the dreadful ai)prehension, by the indulgence of despondency and inactivity. Let him weigh well the counsel and encouragement given in Scrip- ture to backsliders. Let him consider the signs about him of remaining life, as a ' token for good.' Having noticed the principal causes of despondency in religion, and made some observations upon them, I would recommend to the unhappy subject of it, certain measures tending to his consolation. I would have him, in the first place, recollect the in- stances of pious concern and of religious conflict that have hitherto occurred in his experience. If they arc not in- fallible signs of real conversion, they are at least prefeiable to the absence of all signs, which exists in the case of him whose thoughts, and feelings, and conduct, up to the pre- sent moment, have indicated nothing but unregeneracy. They may not have sufficient force to prove the desirable fact, but they have some force. If they afford no solid ground for joy, they surely furnish no cause for sorrow; and if they will not justify the absolute dismission of fear, they as little justify the total exclusion of hope. Let not the humble C hristian, then, when * tossed with tempests and not comforted,' abandon the helm or the sails in despair, but let him remember the storms he has hitherto Mc^uliercd, and, resuming the duties of a good seaman, put his trust ON RELIGIOUS DESPONDENCY. 2/3 in ' die God of heaven, who made the sea as well as the dry land.' I would advise him, further, to consider more attentively those parts of Holy Writ, which tend to encourage him. At first view, it would seem that there is little occasion for counsel of this kind, since it is natural to prefer agree- able to disagreeable subjects, even when the latter are moi'e useful. Strange, however, as it may appear, the temper of mind under consideration feels an unnatural kind of pleasure in ministering to its own fear and grief. Like the patriarch Jacob, in domestic affliction both griev- ous and complicated, it so far indulges the melancholy re- veries in which it delights, as to reject all ideas of the op- posite tendency, and ' refuses to be comforted.' It is this temper which should be opposed, and, if possible, over- come. Let the person labouring under this mental dis- order, think of the ' many exceeding great and precious promises.^ They are suited to all the cases of affliction he can experience, from whatsoever cause it may arise; Avhe- ther it be natural, providential, or religious; whether it be any evil that he feels, or any that he fears. He need not ap^- prehend the want of any real good, or the endurance of any fatal evil. No want or distress whatever would be allowed to threaten, much less to assail him, but for his final ad- vantage— and a short period will remove the necessity of it even for that purpose; nor shall he be denied support ii\ the mean time. In his embarrassments, he shall have coun- sel; in his difficulties, assistance; in his dangers, protection. Though his ini(piities be many and great, * there is for- giveness with God, and the blood of Jesus Christ his Son cleanseth from all sin.' Though he may be a backslider, the backslidings of those who return will be healed- Though he be * insufficient of himself to think any thing as of himself,' yet he has encouragement to strive and to pray; since it is ' God that worketh in him to will and ta do.' Even if he doubts his sincerity in religion up to the VOL. II. 2 AI 274 ON RELIGIOUS DESPONDENO'. present moment, it is not yet too late to ' come unto Christ, that he may have life.' Let him likewise converse with his fellow Chrir-tians concerning their experience in the ways of God. He will find, on inquiry, that he is not alone in his spiritual, any more than in his temporal fears and griefs. Those of the people of God who possess the 'joys of faith' in a high de- gree, and for a long continuance, are not numerous ; and too many who claim these special favours, furnish reason, by their spirit and conduct, for suspicion that they have no title to them. The bulk of real Christians seldom rise higher than to the attainment of ' a good hope through grace; ' and even this is mingled, at intervals, with a consi- derable degree of fear and trembling. If he makes the inquiry, they will tell him that they are acquainted with dulness of spiritual understanding, with unbelief, and with cold affections, as well as with enjoyment and profit in the divine life; with obstacles, as well as Mith encourage- ments; with defeats, as well as with victories; with cause for godly sorrow, as well as with cause for holy joy. His case, therefore, is not so veiy singular, and of course there is no greater reason for his despondency, than for their's. Above all, let him who accounts himself the least of all saints, if he can account himself one at all, endeavour to maintain the testimony of a good conscience. The most justifiable cause of melancholy, is certainly the many de- fects and blemishes attending both his internal and exter- nal character: nor can they, with the utmost constancy of attention, diligence, and self-denial, be wholly remedied in the present life. Yet there is a possibility of following after perfection; and that is what ought to be constantly aimed at. Were the desponding professor of religion more attentive to this object; were he to exercise himself con- tinually in making eftbrts to ' keep a conscience void of offence toward God and toward man ;* were he to * labour, tl.at whether present or absent he might be accepted of God;' it is probable that be would find more of calm ON RELIGIOUS DESPONDENCY. 275 arid sunshine in his breast. In thus liabitually bringing forth the fruits of hoHness, there is a tendency to i)roduce these desirable results; this being the proper, and indeed the only solid evidence, that our knowledge of religious subjects, and our faith in them, are really 'divine.' ' The fruit of righteousness is' naturally 'peace, and the effect of righteousness quietness and assurance for ever.' In this case, too, more than in any other, it may be hoped that the Divine Being M'ill add ' the Avitness of the Spirit' to that of our own spirit, that we are his children; because one great reason for which he withholds that consolation, namely, to recover his people to a sense of duty, and to a quicker progress in it, will then be less urgent. We do not observe, among the first converts to Christianity, so many complaints relative to the want of enjoyment in re- ligious exercises, and to the want of genuineness of piety, as among Christians in succeeding ages. The term consola- tion, which so often occurs in the New Testament, refers to adversity, particiilarly to persecution. In general, so far as relates to the causes which give modern Christians so much uneasiness, the ancients experienced ' the ways of wisdom to be ways of pleasantness, and all her paths peace.' The common mode of accounting for this, (and the truth of which, in a great measure, I am certainly not disposed to controvert,) is, by alleging the exigency of the times, \\hich rendered such enjoyments necessary. Still I cannot help thinking, that it partly resulted from the extraordinary conscientiousness, spirituality of mind, holy zeal, covu'age, patience, and benevolence, by which the primitive believers ■were distinguished. Somethhig of the same tranquil and cheerful, if not joyous habit, is experienced in our own times, by missionaries and others, whose lives are prin- cipally occupied in serving Christ, and in doing good. To the other means adopted for relief from religious despondency, let prayer be added. The effect of unbo- soming fears and griefs to a friend, is well known. It fiooths the troubled breast, even when nothing beyond 276 ^'^" RF.l.ir.iors DEspoNDi-NTy. sympathy is c.\j)octr(l. How much more, when relief tmd assistance may be anticipated! The Divine Beintc is styled, in Scriptnre, ' the Father of mercies, and tlie God of all consolation.' He is represented as * Ck>d who coni- forteth them that are cast down.' Whom can the faintinp: spirit more properly address, than such a Being? He can directly and effectually meet the cause of the complaint, render the means before recommended ti-uly beneficial, or exert an influence over the body and mind, which, without overthroM'ing the original constitution of either, shall oc- casionally moderate the complaint. 'The Comforter' is one character belonging to the Holy Spirit ; and if it be wished that he should exercise an office so suitable as this is to the case in question, it Avill be necessary to seek him by prayer. Indeed, by following the directions just given, the complaint itself, so far as relates to the want of matter for this duty, will be obviated. That the desponding person may be the more excited to adopt the measures for obtaining encouragement that have been suggested, I will add a few observations concerning the importance of his unhappy state of mind being altered for the better. The first consideration that may be expected to have weight with him, is his own tranquillity and cheerfulness. He cannot siu'ely, upon the least reflectiim, desire to con- tinue in this disconsolate state, if he can be delivered fnmi it bv hiM-ful means. Darkness and spiritual dejection, anxiety and distress, are not such blessings that a m:m should be unwilling to part with them, or that he should account himself robbed if they were to be taken fioni him. If he thinks that there is any pieon to be affected still more deeply, w hen we consider ourselves as the subjects of his opera- tions; as ' the workmanship of his hands and the ■odiiy powers, his fortune, or his influence? What monuments of pietv has he erected? What part has lie taken in sendini^ the gospel to unenlightened countries, or in foundingor supporting Chris- tian churches; in converting sinners, or in edifying saints? In what instances has he contributed to the temporal or spi- ritual necessitiesof the 'faithful in ChristJcsus?' What mate- rials for the religious part of history can his acquaintance, his friends, or his family, furnish? — Should he reply, (as it will, doubtless, in most cases be replied,) that he is not of sufficient consequence to attract the notice of the biogra- pher, let hiin remember, that the day is coming, when every one, however obscure, low, or inconsiderable in so- ciety he may be, will find that he was of sufficient impor- tance to have his Avords and actions recorded. Let bin), in that case, consider what will be thought of his pious elforts. What proportion are they likely to bear to his talents and op- portunities? 7'he danger of vanity in making the efforts re- ferred to, should operate as a caution respecting tlie motive of the duty, but not as a reason for neglecting the duty. Finally, let the man professing godliness reflect on flic light in which he ap])ears to his own conscience. Suppos- ing his religious character to stand fair with the world and the church, what does his own mind testify concerning his private devotions, and the spirit in which he j)erforms them ? What is his secret conduct? What are his inward conflicts ■while aiming to obey God, or at least not to disobey him? What are the itistances of jiious ideas or emotions wliich occasionally arise within him, where either facts are ge- nerally overlooked, as those Mbicli concern the gospel, and the state of godliness in religions communities under different names; or where events are usually ascribed to nature, chance, and liuman agency, to the exclusion of (iod? What pleasure or thankfulness to God does he feel »n account of the union among all the tnily j)ionif on the ON IMPROVEMENT IN THE WORSHIP, &e. 295 points in rclii^ion considered by them as essential; or re- sii^nation to him and confidence in him respecting the minor differences among real Christians? Does he find his heart glow with gratitude to God as well as to man, when favours are shown him by the latter? Or if he suffers injury, is it any ground to him for meekness and consola- tion, that the Lord has permitted it? In his projects rela- tive to futurity, is he in the habit of thinking, at least, ' if the Lord will,' he shall be able to accomplish them? What, in short, are his anticipations of greater holiness and feli- city in the presence of God above; and what influence have they in moderating his regard for earthly blessings, or reconciling him to the loss of them, especially as life draws nearer to a close? In this private part of his history, us it is possible that man may condemn, where conscience excuses or approves, so the reverse may happen. The in- ward judge is able to determine concerning the neglect or .performance of the duty owing to God, in an infinitely- greater number and variety of cases than any other earthly judge: since no one among our fellow men can, like him, continually compare our practice with the obligation of the moment. His decision, therefore, is chiefly to be re- garded, with respect to the degree in which piety is exer- cised and cultivated ; and when he charges us with gross remissness and impropriety, let us recollect, that ' God li still greater than our hearts, and knoweth all things?' Having noticed some of the principal instances in which the regard owing to God requires much improvement, let us examine the obstacles that oppose it. Tliese are, no doubt, considerable; but by no means sufficient to justify sloth or despondency. The first that presents itself, is the frequent demand made upon us for incpiiry, consideration, and the exercise of faith. The being of a God, his natural and moral excellences, his relations to us, his operations within and without us, his present connexion with the works of nature and the course of providence, in fine, the facts recorded of him in the Scriptures, are not, as has 296 ON improve:\ient in Tiir. worship, &r. been already observed, the objects of our senses. \\ e nei- ther see nor hear hhn ; nor can we kam any thincf of h'nn. through the mcdiuni of any one known to us, who ha?; seen or heard him: and with respect to his works and hi« word, they are not so manifestly his, as to compel the assent of infidelity or disaffection. We are called upon, therefore, to bear in mind the connexion between the invisible and the visible world, as also the arguments which support the divinity of the Old and of the New Testament. We have occasion frequently to advert to the proof of such a con- nexion, and to the solid chain of evidence which the ar- guments adduced in favour of the sacred volume compose. But this mode of acquaintance with the Deity and the duty owing to him, is circuitous; it rcfjuires care and diligence ; and the number of mediums connected together, that the object may become visible, when we look through them, render it less distinct and impressive. The duties prescribed in the 'first and great commandment,' seem at first view fitter for scholars and philosophers, than for persons of plain understanding or for men of business; and better adapted to people of fortune who have leisure for reading and re- flection, than to the common people who have to labour for their daily subsistence. Plausible, however, as these ob- jections are to the regard owing to Cod, they are more spe- cious than solid. Where there is a right disposition toward him, it is not ver}' difficult to collect sufficient evidence concerning the nature and grounds of the obligations in question, together with the modes iuAvhich different indivi- duals may manifest a due sense of these obligations, what- ever may be the disadvantages attending their imderstand- ings, education, or stations in life. Do not the common people employ sagacity and reason, incpiiry and considera- tion, concerning natural and worldly objects, where the fiict is not obvious at first view? Why, then, should it be thought remarkably difScult, if not impossible, for them to ai)ply their intellectual powers to the discoveiy and prac- tice of the duty owing to the Divine Being? No doubt, the ON IMPROVEMENT IN THE WORSHIP, &c. 297 tibject belield by the mind appears obscure; so also doe* that which is seen by the natural eye, where ijlasses are used to assist the sight: but its obscurity in the latter in- stance, never induces us to question its existence or im- portance. Tnith of no small value, even when it concerns this life, often suffers in its clearness, brightness, and force, by the long and laborious process requisite in seeking it. We are obliged, in a multitude of cases, to supply the defect of experience and observation by testimony; and faith, (especially where the risk is considerable,) in order- to the rational, vigorous, and continued exercise of it, calls for much caution, labour, and patience, in examining its grounds, in matters relative to the visible as well as to the invisible world. Such is the price frequently demanded of us for human, as well as divine knowledge. What ought to encourage us is, that a commodity so useful and neces- sary as the latter may be obtained. The Father will not withhold the Holy Spirit from them that ask him. That Divine Person often reveals the Father and the Son even to babes. It is his office not only to bestow faith, but to increase it; and they who pray earnestly for it, in connexion with the diligent use of the other means prescribed, will not fail to ' know the fear of the Lord, and to find the knowledge of God.' As the invisible and mysterious nature of the Divine Being renders him cognizable with less ease and effect, so a variety of objects, in opposing the manifestations of our regard for him, derive no small advantage from their con- nexion with the senses. Hence the difficulty experienced in fixing our attention, and in exercising suitable affections, while we are engaged in the duties of devotion. Hence what we see and hear in the world, confining our regard to itself, will not suffer us to advert to the secret concern which he ha? in it; and thus the natural is unaccompanied by any religious impression. Hence temptations to neg- lect or disobey him prevail, by operating on our passions through the medium of the senses and the imaginatiop.j iu VOL. II. 2 p 298 <^N IMPROVEMENT IN THE WORSHIP &c. the absence of a visible PoM'cr that could awe us inta steady obedience by his greatness, or allure us into it by his g-oodness. To dissolve our connexions with the sur- roundincT scene, while we continue in life, is impossible; and were it possible, it woidd be improper. Yet is it iitot a fact, that we often find our thoui^hts and passions em- ployed on subjects remote from those sug-g'ested by objects immediately in view; or that, without losing siirht of the latter, there is an accession of other objects? This propen- sity to abstraction and to the association of ideas, which, by that absence of mind and distraction of thought that it oc- casions, often proves so injurious to the business of the mo- ment, might prove highly advantageous, were it transferred to Him ' who iilleth all in all.' The power here spoken of, though oftener exercised voluntarily by the philosopher, and though more under his control, is common in a cer- tain degi'ee to all, and always takes place, more or less, where a topic occurs that particularly strikes the fancy or interests the passions. Let it be our endeavour, tlicrcfore, especially in retirement, where the fewest objects press upon the senses, or in the wakeful hours of night, when darkness for a while removes the distinction between the visible and the invisible world, by the frequent use of de- vout meditation, in conjunction with ejaculatory prayer, to increase the interest taken by us in the objects of divine faith. Another great obstacle to the exercise and practice of piety, arises from the different degree of impression made upon us by the present and the future world. The good and evil things of life are near — at least they are not considered as very remote. Their nature is sufficiently known, and their force cajjuble of being duly appreciated, because they have been described to us by others from exj)enence or observation, if they have not been experienced or ob- served by ourselves. From prudence, therefore, as well as a good disposition, a sul)ject may not be disloyal; a hire- ling may diligently attend his muster's business, howcvci* ©ISI IMPROVEMENT IN THE WORSHIP, &c. 299' laborioii?, till the eveninj?; and a dependant continue to wait upon his patron. But the nature and degree of misery or happiness in the future world are unknown to mankind on earth, and may remain so for many years: during which time, the servants of God, in travelling towards it, some- times find little to reward their toils and privations, except barren heaths and sandy deserts. It slioiild, however, be recollected, that the hints thrown out in the Scriptures concerning ' the wages of sin,' and ' the gift of God through Jesus Christ,' are adapted to work most powerfully on our hopes and fears. The remoteness, too, of fiiture good and evil, is considerably diminished, wlicn wc behold one and another called out of time into eternity, and view our- selves as rapidly approaching to a similar change. Nor is the traveller, as he passes along the road leading to the celestial v/orld, without meeting, at intervals, with well- cultivated and fruitful spots, or destitute of tJie refresh- ments necessary to cheer and invigorate him. But the chief obstruction to the discharge of the duties owing to God, arises, doubtless, from the unhappy remains of our original fondness for inferior good, and even for ^\ hat is really evil. It was this which at first prevented the existence of piety in us in any degree, and it is this which constantly opposes its progress. The person, how- ever, who ' delights m the law of God after the inward man,' will not abandon the war against ^ the law of sin which is in his members,' notwithstanding he is sometimes unsuccessful. He, as well as the apostle Paul, will hunent his unhappiness in that respect, and also, with him, * thank God, through Jesus Christ.' The expressions of regard for Gml that have been re- commended, cannot appear too strong, when ' the first and great commandment' is considered, *Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength.' In defiance, likewise, of the formidable obstacles to this duty €hat have been stated, the examples of compliance with it. 300 ox IMPROVEMKNT IN THE WORSHIP, re- recorded in Scripture, are numerous and illustrious. Bf» side the prophets and apostles, whose sacred j)rotessioii seemed to require more than ordinary devotechiess to God, and in whom the miraculous aid of the Holy Sj)irit ap- peared to render that devotedness not impracticable, there were others, whose oblij^ations to it and assistance in it were not at all greater than our own. Enoch and Noah both * walked with God.' In the time of the prophet Malachi, those who ' feared the Lord' ' thought on his name,' and * spoke often one to another.' The first converts, also, to Christianity, ' continued daily in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers^ praising God.' Nor (Ud tlie people thus celebrated for piety consist merely of such as filled stations in life that allowed them much leisure; numy of them were deeply engaged in tlie busy world, either having the duties of high and important oifices to fulfil, or being obliged to labour daily for their sul>sistence. David preserved his devotional spirit and a practice suitable to it, amidst a series of extraordinary toils and dangers, the cares of go- vernment, and the gaieties of a court. Daniel, notwithstand- ing the close and continued attention which his duties as a prime minister required of him, found time for the wor- ship and service of his God. In like manner, it is recorded to the honour of Aquila and his wife Priscilla, that, though not exempt from the necessity of working with their own hands, Ihey contrived, in more places than one, to be emi- nently useful in promoting the interest of the gospel and of its friends. Even when surrounded by the most immi- nent dangers, and menaced by the most cruel sufierings, the saints both in the Old and New Testament gave strik- ing proofs of pious fidelity and constancy. As the obstacles to the cultivation and improvement of piety are not greater now than in the days of insi)iration, it miglit be expected that our own age and countiy would not want for persons, disposed to regard this as a prime duty. Accordingly, through divine grace, wc find this to be the pleasing fact. rrs IMPROVEMENT IN THE WORSHIP, Aci SQl *Tor lis/ likewise, ' to live, let it be Christ.' This is pos- sible in various respects, v.'ithoiit being missionaries; as objects may be gildecl mu\ penetrated by the rays of the fame sun, however they may (lifter from each other in their qualities, and in the purposes to which they are ap- plied. Let us be at all times and in all circumstances absorbed in God; feeling" liis sacred influence, and dis- playing his excellences like the heavens, the firmament, and tlie constant interchange of d.iy and night. ' AVhether we eat or drink, or whatsoever we do, let us do all to the glory of God/ Is it asked. Where is the utility of improving in the re- gard due to the Deity; or where is the necessity for it? The same considerations which led a man to God at first, should induce him to attach himself more closely to God. Was it a sense of duty, a solicitude for safety, or a view- to interest, that made him serve God at first? Was it a wish to be happy and useful in this world, or to be happy in the world to come, that operated on him as his ruling motive in the affair? Or was it the wonderful display of divine mercy in the gospel that subdued his enmity against the Divine Being, and drew him to him with the cords of love? The lapse of time has increased the weight of these motives, instead of diminishing it. If the elements of a science or an art afford pleasure and benefit, what may be expected from proficiency and perfection in it? If piety may be compared to an edifice, no one can look for a se- cure or comfortable residence in it, while it contains only a foundation and half-finished apartments. Besides, the best and only satisfactoiy proof we can have of really * knowing the Lord,* consists in ' following on to know him.' In short, as love to God is the grand principle on which love to our neighbour should proceed, so improve- ment in the former will be found an important stimula- tor, assistant, and encourager, in exercising the hitter. Whatever other duties, therefore, are attended to by €>ne professing godliness, let him not neglect those m hich 302 ON IMPROVEMENT IN THE WORSHIP, &e. peculiarly relate to the Dcit}'; remembering, too, that thcrr is a recfanl due to him even in tho-e dutie? where m;in is the immediate <»bject. Let him cfnard jisfuinst irreij:nlarity, inattention, indifference, and weariness, in act^^ot" devotion. Let him ' walk by faiih, and not by sight;' endeavouring chiefly and habitually to approve himself to God respect- ing hi? disposition and conduct in civil life. If improve- ment in piety, properly ?o called, be thu> necessary, what must be the condition of bin) who seeks not after God at all, cares not to retain him in his thoughts, and lives witii- out liim in the world; Mho considers godliness in a con- temptuous or odious point of view; Avho, content with walking in the light of the sun, feeling its warmth, and partaking of the fruits ripened by it? heat, is unwilling to contemplate its magnificence, splendour, or usetnl- ness! He can rationally expect nothing except that this * Sun of Righteousness' which now rises with healing in his beams, will in a short time burn fiercer than a fur- nace, and leave him ' neither root nor branch.' ESSAY XLVII. ON IMPROVEMENT IN CHRISTIAN PRINCIPLES. In a revelation from heaven, it may be supposed that many particulars will occur, which were either known prior to its appearance, or which, though mankind did not them- selves discover them, yet seem sufficiently intelligible and rational, after the extraordinary communication. It can scarcely, however, be expected, I should imagine, that such a revelation would contain nothing except informa- tion of this kind. Even a mere man, of any eminence for knowledge or learning, would probably in his discourses or writings deliver some sentiments, the meaning or truth of which might not be perceptible without consideration and study — especially if the subject was new and abstruse. The account of a foreign country, too, may easily be con- ceived to contain some facts of a nature so entirely different from any that have been heard of elsewhere, as to furnish just cause for withholding credit from it, till after having made the necessaiy inquiries. Much more may circum- stances of this kind be looked for, in a work of which a Being infinitely superior to man is the Author; which treats of topics far remote not only from those of ordinary thinking and conversation, but even from those which come under the cognizance of the most intelligent and the most studious; which, in fine, proposes objects rela- tive indeed to mankind, but to mankind in a state of exist- ence completely different from the present. It is not, in my opinion, too much to suppose, that a comuiunicatiou of 304 ON IMPROVEMFAT IN CHRISTIAN PRINCIPLES, tliis nature will not only contain proixy-itions ' hard to he understood,' and proved with considerable difhculty, but «ome facts and assertions which can be known at present only in part, and which, thoui^h not reducible to a contra- diction, cannot be reconciled, as yet, to other facts and as- sertions; the obligation to reccivini^ them resting entirely on the divine authority, notwithstanding the reception of them is required as the basis of performini^ duty, and of obtaining consolation. These extraordinary parts of Scripture I propose now to recommend to the believer as the subject of particidar study, in order to an increase of his acquaintance with them, liis faith in them, and his proper application of them to practical purposes. I call them principles of Christianity; not as supposing that the patriarchs and the Jews were entirely strangers to them, but beca^use they are more particularly treated of in the New Testament, though obscure and general hints of them are not wanting in the Old Testament. Perhaps it may be thought that, before I proceed, it wilt be proper for me to state what these principles are; and that in the attempt I shall experience no small difficulty, there being almost as many kinds of principles, as there arc of denominations into which the Christian world is divided, and therefore a necessity lying upon me of either declaring it to be a matter of inditference which system is adopted, or of assuming to myself the office of deciding which sys- tem is alone conformable to Revelation, in opposition to all others. — In answer to these suggestions, 1 beg leave to ob- serve, that I certainly do not think it immaterial which of the systems professing to contain the principles of Chris- tianity is adopted. If it appears to any one, that in pre- ferring a certain set of principles, and rejecting all the rest as essentially wrong and dangerous, 1 injure my opponent, I reply, that he is perfectly at liberty, so far as depends Ul)on me, to think and speak of my system in a similar iJiauner. 1 nnist, however, remark, that in thus acting, \ ON IMPROVEMENT IN CHRISTIAN PRINCIPLES. 305 do no more than, I suppose, he thinks it right to do in the case of a virtuous Jew, a virtuous infidel, or a virtuous pagan. He hkewise considers liis own religious system as orthodox, and of course each of their creeds as pregnant with errors of the grossest nature and the most fatal ten- dency, where access may be had to better information ; un- less, indeed, he is of opinion that our ideas and conduct re- specting the Deity are of no importance, the personal and social virtues being all that mankind are called upon to regard. In speaking, therefore, concerning the principles of Christianity, I freely confess that I refer to my own : and what these are, may with tolerable ease be collected from the foregoing part of the present publication. But that I may not appear arrogant or censorious, in supposing that I alone have discovered the leading truths of divine revelation, I would observe, that these principles are not peculiarly mine, or peculiar to those of the religious denomination to which I belong. They are the same in substance with the tenets maintained by various sects and religious establish- ments, in their catechisms, their creeds, and their confes- sions. There are numbers, it is true, who misinterpret, or at least do not improve, the articles to M^iich they have sub- scribed, or to which they have assented; but there are also many belonging to the different pai'ties alluded to, who cor- dially believe and rightly apply the principles they avoWc To persons of this description I now address myself, ex- horting them to cultivate still more a practical acquaint- ance with ' those things that are surely believed among us.' It is, however, necessary for me to premise, that there are certain discussions, against which the apostle Paul strongly cautioned both ministers and private Christians in his owa time, as useless and detrimental. He speaks of * vain phi- losophy,' and of persons who ' intruded into things they had not seen, vainly puffed up by their fleshly mind, and not holding the head' — of some that had ' turned aside unto vain jangling, knowing neither what they said nor where - VOL. n. 2 u 306 <^^ IMI'ROVEMFAT 1\ CHRISTIAN PRINCIPLES, of they affirmed; doating on questions and strifes of words, whereof cometh envy, strifes, evil snrniisings, and perverse dispntings ' — of the necessity that there is for shunnine^ ' pro- fane and vain ])abblin£rs,.and oppositions of st-ience falsely so called, together with foolish and nnlearned questions.' The subjects, it is true, to which the sacred writer refei*s, and the controversies to which they gave rise, are probably no longer in existence. Yet there have been, perhaps, in every age since his time, certain queries and assertions, which, upon examining their nature, evidence, and ten- dency, appear to fall under a similar censure. To enu- merate them, indeed, or to furnish such unequivocal marks of them as to secure the acquiescence of all who ' know and love the truth,' is not possible. Persons of equal in- telligence, learning, and piety, have entertained opposite opinions on the merit of (juestions; and ' when one man has pulled up and thrown away as a useless, if not a noxious "weed, his neighbour, discerning, as lie thinks, some ex- cellent quality in it, takes and sets it in his garden.' Con- tenting myself, therefore, Avith urging, in general, the pro- priety and importance of the aj)Ostolic caution, I shall only, by way of illustration, mention a few of the questions that appear to me to be foolish, if not pernicious, and leave others to judge for themselves. It has been inquired, whether the Divine Being, in choosing some of the race of Adam to salvation, consi- dered them as being in him before or after the Fall. If the question could be answered to the satisfaction of eveiy one, it is doubtful whether the accession thus made to re- ligious knowledge would comiJcusate for the perplexity and trouble it occasioned. The expression that ' God loves his people before as well as after conversion,' contains an ambiguous term. His love in the former case was that of compassion and benevolence — at least a predilection without any rcfereuce to their character; in the latter, it is a love of delight, founded on a chiuuclcr which be has since given to thciu. Unless tliat ON IMPROVEMENT IN CHRISTIAN PRINCIPLES. 307 distinction be carefully made, the assertion will seem to convey the shockini^ idea, that God loves sin. Many pages have been occupied, in attempting to prove that the Scriptures contain ' gifts,' but no offers of ' grace.' Did the writers believe that he who puts the word of salva- tion from him, and judges himself unworthy of eternal life, will acquiesce in the justice of his awful punishment? If they reply in the affirmative, they admit that there is a sense in which there are offers of grace. If they reply in the negative, their judgment is in opposition both to rea- son and to Scripture. The opinion that the soul of Christ existed before his body for ages, or from eternity, does not appear to me to be founded in tlte w^ord of God : and the only purpose to which, as I can conceive, it is capable of being applietl is, that of setting aside the argimient for our Saviour's divi- nity, which is taken from his pre-existence. They who believe the divinity of Christ, should be care- fid how they refuse the appellation ' Son of God' to him in his pre-existent state. If it does not belong to him in that state, I know not by what name or title he can be called that will express his divinity, and yet distinguish him from the Father. The man who believes only a nominal Trinity, may ac^ knowledge that Christ, as a man, is a distinct person from the Father. To me it appears that the Son in his pre- existent state is spoken of in Scripture as distinctly from the Father, as it is usual to speak of a sou and his father among men. Those who deny this, and yet profess faith in the doctrine of the Trinity, ought at least to declare that their Trinity is not that of the Sabellians, or merely no- minal; like that of Sovereign of the United Kingdom, Duke of Brunswick, and King of Hanover. When it is said that the Holy Spirit operates upon the mind through the medium of divine truth, it should be re- collected, that he does not operate upon the truth, as a logician or an orator doe» upon the matter of his discourse. 308 0^■ IMPROVEMENT IN CHRIMIAN PRlNrirLEl?. ^vith a view to conviction or persuasion, but upon the niiiirl. The change is not upon the object, but upon the behokler of that object. He, therefore, who makes the understand- ing the only subject of divine influences, avoids or removes no dilTicuity respecting the operation of those influences; since it is every way as easy to conceive of the heart of Ly- dia being opened, as of the understanding of the Ephesians being enlightened. Witli respect to the correctness of the opinion, I shall only observe, that the holder of it is by no means certain that such a partial operation would be suf- ficient, considering the present state of the human will; and in asserting it, he opposes, without necessity, the lite- ral sense of several strong passages in Holy Writ. Those who deny that believers arc under the law, risk conveying the idea that a believer is not bound to make the moral law the rule of his temper and conduct. They should therefore carefully explain their meaning. There is an important sense in which believers are still under the \hw, and the expression is undeniably scriptural. These instances may suffice to explain the eases to which the caution I am enforcing refers. It will assist us greatly in exercising this caution, to weigh weW the tendency and utility of propositions. I will only add one observation mote upon this point; namely, that distinctions without a difference, words without ideas, queries without solutions, and assertions without proof, will not cnkirge our views of Christian principles. They only disappoint the inquirer after truth, and render obscure Avhat was before clear. I now proceed to show in what way 1 would have the principles in question studied — with what views they ought to be studied— and what, with the divine blessing, will be tiie effects of such study. We should endeavour, I think, to glean and to collect all those ideas that seem to be indisputable facts, and that are ca])able of being applied to some useful i)m-p()se; not admitting, on the one Viand, any propositions of a doubltul nature, that may expose us to the ^' iMiT. )vi:ment in (uiii'^'riAN' trinc ipll^. •which man stood as *£^nilty hctbrc God?' The applicable- r.ess of tlic rircumstanccs jiist mentioned to the interpo- fition of our Saviour, i> manifest. — Who could ever have imagined such a thinj^ possi})le, or Ijave known that it had really occurred, had not God himself revealed what ho himself contrived and executed? It seems to he not witliout a cause, that He ' \vhose blood clcaiiseth from all sin,' is stated to he the ' Son of God.' If the Divine lu-iniij Iiad not had such a Son, Ave know not tiiat the requisite offer could have been made, or that it could have b«'en accepted. The blessed God does indeed appear to be not only merciful, but just, while he is ' the justifier of him thut helievetli in Jesus.' No wonder that the Jipostles, in ri)eaking of an affair that reflects such honour on all the divine attributes, use language so energetic, rapturous, and exalted. No wonder that it is represented as the [)rincipal theme of exultation and praise to the saints in glory. The portion of mankind that is substantially benefited by this wonderful scheme of redemption, consists oidy of those who are regenerated and converted — both Mhich hai^py events take place in consequence of their election mid predestination. But even the rest of mankind seem indebted to it for a variety of important blessings. To Cln'ist they owe it, that they are not in the actual condi- tion of the apostate angels; that they have many temporal mercies; that in ditlerent ways and degrees they all of them have means of grace to use; that they experience the divine forbearance and long-suflering during different periods of time; and, finally, that they will be condenmed at last, not for the guilt that made them need a Saviom*, nor for that disaffection to the Mill of God which made them need the renewing influences of the Holy Spirit, but only for certain acts, and forbearances to act, the avoidance of which was possible, as not implying a change of heart. How far this power extends in the unregenerate, is un- known; but every one is conscious to him=elf that he pos- sesses such a power in a great variety of iustances. \\ err ON LM PROVE?,! ENT IN CHRISTIAN PRINCIPLES. 315 a man to use ifc, I liavc no doubt the etfect wouid be, either I'ejreneration, or the discovery of his havings been regenc- rjited. \Mmt a stimulus is thus afforded to exertion and seh- denia! ! It is no solid objection to the use of this power, that its extent is unknown, or that there are instances in which divine grace anticipates its exerciec. Suffice it to knov*^, that * every one that asketh receiveth, and he that seeketh findetl), and to hiui tluit knockcth it shall be opened.' Let it, however, be recollected, as a grounly : but, correctly speaking, nothing that is improper or iude- ON IMPROVEMENT IN CHRISTIAN OBEDIENCE. 333 roroii? — nothing that affects private or social happiness — nothing that stands opposed to the least of the divine com- mandments— ought to be accounted little. There should not be a speck on the holy garments, any more than a rent; not a fault in any living epistle of Christ, any more than an essential omission or mistake; not a scar that may im- pair the beauty of the ' new creature,' any more than a wound that may injure its health or destroy its life. The most excusable cause of those errors in the conduct of life with which some real Christians are chargeable, consists in a notion entertained by them, that a lively faith in the facts and truths of tlie gospel, will, without further consideration or inquiiy, infallibly lead to practice. This, however, is an ill-founded opinion. The objects of faith merely put the mind into a right state for obedience, but (^, think on these things.' Such are the requisitions of divine authority, addressed to the very description of people wiio jilead for a consider- able relaxation of moral control, though n(;t for a total re- lease from it. This divine authority exercised by our Lord and his aj)ostles will be respected by every true believer, however narrow the compass to which it may reduce his case or pleasure of a worldly nature, and whatever con- flicts it may charge him to maintain with both external and internal temptation. He will likewise think it the less unreasonable to be called upon thus to labour and deny himself for the glor\' of God, for the benefit of his fellow creatiuvs and fellow Christians, and for his own benefit, when he recollects Mhat Christ ' suffered for him in the flesh,' and that when he was on earth, ' he pleased not himself.' He may also hope that the Holy Spirit will, upon his applying for aid, 'help his infirmities' in every duty, as well as in prayer ; and beside the ' great reward' he now finds, upon the whole, in ' keeping the command- ments' of God, tlie time will come, when all the motions and operations of spiritual life will be rendered as easy and natural to him as those of animal life. Tbe necessity for care, diligence, and self-denial, in order to compliance with these scriptural exhortations, seems so j)lain, that it is scarcely conceivable tliat it would be questioned, espe- cially by a true believer in Christ. Yet it has been object- ed, that the fruits of righteousness, when really brought forth, are produced in the course of reading or hearing the word, without any other act on the part of the wor- shipper, except, indeed, prayer for the divine blessing and for sanctificatlon; as vegetation flourishes by water from the clouds and i'vom springs, evt-n where artificial means are wholly wanting. It is further alleged, that the spiri- tual fertility thus caused is rajiid and copious; that the service rendered is performed with ease and good will; and that the performer is less exposed than others to the ON IMPROVEMENT IN CHRISTIAN OBEDIENCE. 339 evil of a desponding- or self-righteous spirit. — I will not dis- pute the truth of tliese observations in some cases — parti- cularly with regard to the sanctification of the disposition, together with such departures from sin, and such dis- charg-es of duty, as are absolutely requisite to the cha- racter and reputation of a real Christian. If the sanctifi- cation of the spirit by means of believing the truth really makes progress, it scarcely signifies in what way; but it ought to make progress in some way : and if it be a fact that many of the truly pious advance in holiness with little reflection or pains oil their part, it is no less a lamentable fact, that mnnbers bear that name, who are grossly de- ficient in works of righteousness. It may be questioned, whether even the most unexceptionable and useful among these proficients without study, would not find their prac- tical ignorance and errors somewhat more decreased by a greater degree of application. Let it not be said, that the virtues which a mere man of the world may possess, are unimportant to a real Christian. The admonitions of Scripture, already quoted, prove the contrary. The endeavour to produce the end of exhorta- tion without seeming to exhort, is laudable; and at all times, the introduction of evangelical motives, after the manner of the apostles, is requisite to the acceptableness and cheerfulness of obedience: but exhortation, where ne- cessary, notwithstanding its asperity, has authority to plead for its use, too high not to be respected by every minister and every disciple of Christ Jesus. The obedience of a Christian ought not to be confined to particulars opposed neither by inclination nor temptation. The rendering of it in difficult cases, is the best proof of gratitude to Christ. The endeavour is peculiarly entitled to the expectation of divine assistance, when sought. The experience of spiri- tual weakness, will check spiritual pride; and the inade- quacy of success best proves tlie unreasonableness of self- righteousness. The providence and grace of Ciod ought to cause hope, but not presumption, respecthig sanctification. 340 ON IMPROVEMENT IN CHRISTIAN OBEDIENCE. as well as every other concern : nor should ignorance and cn*or be allowed to retard or stop its progress. Tliough duty in general may be obvious, yet its details cannot be known without consideration and inquiry; nor can we expect to * cleanse ourselves from all filthincss of the flesh and spirit, and to perfect holiness in the fear of God," except by frequently comparing our spirit and character with one part of the divine v.ill as well as with another, and with its smaller as well as its larger divisions. Let me, then, state the important purposes to be answer- ed by ' having respect to all God's commandments,' and by being taught to ' observe all things whatsoever Christ has required.' Unless the people of God are sanctified whoUv, their exemption from condemnation in the future world would be iusuflicient for their happiness. It is in tfcc present worlii, among their fellow men, and amid the connexions and incidents of life, that this great and good design is to be promoted. This is the place of exercise for the graces and virtues of the Spirit. In the midst of oppositions and dangers, exertions and acts of self-denial, foils and victories, their minds and conduct are to be train- ed u}) and formed for a world where duty and enjoyment will be inseparable. By discovering faithfulness in a little, they are to hold out the promise of faithfulness in much. They have too great a reverence for God, to harbour a wish that he had adopted some other mode of pre[)aring them for heaven; and are too well acquainted with the na- ture of celestial bliss, to doubt that their taste and habits must undergo a complete change, that they may be able to enjoy it. How, then, can they think of neglecting, and much less of thwarting, any measure by which it is intend- ed that they should co-operate in effecting the purpose? Sloth is not a preparative for activity, nor is criminaJ indulgence likely to be followed by a relish for higher gratifications. He who is satisfied with imperfect ac^' IMPROVEMENT I.V CHRI5TIAN OBEDIENCE. concerning them. But they are by no means likely to Lave jii-tice done to tbeir superior excellence in tJse world. Tliere they are exhibiteofJ to which enjinent taJcnt«, great rich(-s, high station, and powerful influence, are alone comiKtent. I wish to inclwle in it all kinds and degree* of temporal good — such as any pious character may per- form, let his natural and providential advantages be ev( r H> incon-idc rable — cscu negativi* g'^xl, which coi»si.-t» nerely in doing no harm. Tliis kind of merit, trilling as it ON IMPROVEMENT IN CHRISTIAN OBEDIENCE. 345 appears, is not easily retained, amid frequent temptations to withhold a riijlit, or to do an iiijnry by word or action. The want of it may bo mauifestoil by dolnij noihin:;^, as well as by doing' worse than nothini;". Tlie question now is, u hether the relii;ious part o( man- kind aim at observini;- nsefnl conduct so nnich as they might? 1 fear it too often ha[)pens, that an answer cannot be returned in the aliirmative. I'lie children in many [lious families of low deijree, do not always ' learn good works for necessary uses.' Some of the • holy poor' do not ' labour, working with their hands;' they do not 'do their own business, and eat their own bread,' and therefore are re- ceivers, where they might be g'ivers. There are those who do not ' guide their ati"aii*s witli discretion.' Some in dependant situations do not govern their tempers, nor * keep the door of their lip<;' they are not civil and oblig- ing in tiieir general tleportment; they are not respectful to their superiors; nor, whatever they may know ot good morals, do they seem to know nuich oi good manners. They can give no counsel in emergencies, for want of paying proper attention to the study of men and things. They are sometimes unfit to be employed about the sick and iatirm, through want of skill, if not through sloth or through pride. For the same reason, they are not qualified, for tilling the higher tlepartments of ser\ice; and, there- fore, though their poverty calls for pers<.)nal intlustry, yet they are not engaged by the people of the world, either for domestic concerns or for carrying on business, as being deficient in ingenuity, adroitness, and activity. On similar accounts, they are neglected even by persons bearing tiie same religious character with themselves; the situations Avliich they might tor that reason exj)ect to fill, being given to people who are qualified for them, though not religious. The culj)able individuals, however, attaching to the *holy nation,' are not foimd among the religious poor only. The few of that nation who are * rich in this world,' VOL. II. 2 X 346 ON IMPROVEMENT IN CHRISTIAN OBEDIENCE. or at least those who beloiii^ to the iniddHng classes of so- ciety, contain some who are far from ' bearinj^ their fa- culties with meekness/ who in the treatment of depen- dants discover little of liberality, perhaps of equity, and whose generosity ill corresponds with the amplitude of their fortunes. When the particulars just stated concerning certain pro- fessors of godliness, in both higli and low stations, become notorious, what is the inference which the irreligious part of mankind draw from them? Certainly not the pre-emi- nence of ^ the righteous ' in goodness, but directly the re- verse. They conclude, no doubt, that piety is a useless, if not a pernicious quality; that it does not secure its vo- taries from the foibles, and in some instances the vices, with which they themselves are chargeable; and that it to- lerates, if it docs not occasion, in its friends, an extraor- dinary inferiority in personal and social excellence. Every one must see that infinite detriment may hence arise to the reputation and interest of real religion, among people too much prejudiced against it for its own sake, even were there no ground for complaints of this nature. I should suppose that all who have piety at heart, will feel peculiar concern on this account. The glory of God, the honour of Christ, the final salvation and happiness of our fellow men, are inseparably connected with the support and extension of real religion. In vain is it inculcated in private discourse or in public addresses, if ministers and people do not discover an equality, or rather a superiority, not only in innocence and purity, but also in their disposi- tion to study such accomplishments as the people of the world justly account proper, ornamental, and beneficial. I am sensible, indeed, that piety does not confer talents; that spiritual does not ensure bodily health; and that tlie youth of religious families oftentimes have not the mean* of improvement and observation afforded by education, which fall to the lot of others differently circumstanced. Nor can it be doubted that there are instances of incapacity ON IMPROVEMENT IN CHRISTIAN OBEDIENCE. ZA7^ and misfortune among- the people of God, as well as among the people of the world; and in those cases, there is not only a reasonable claim to excuse for the want of exer- tion, but also a just expectation of relief and assistance. Every one, however, ought to do what he can. This is more particularly true concerning real believers of ' high degree,' since in their ca^^e moral excellences, not natural or providential advantages, are wanted. He who observes a right conduct, will enforce the religious instruction that is given, whether privately or publicly; at least, he will impose silence on ' gainsayers.' This is a kind of practical preaching, that requires neither ministerial endoM'ments nor solemn separation to the service of the sanctuary. It is a sort of address that may be delivered at any time, and in any place; by any person, and in any circum- stances. Were a suitable attention more generally paid to these maxims by religious people, a good character for religion would be a recommendation in the world, as well as in the church. He who heard it aimounced, would expect from it not only a devotional spirit, and an aptitude for religious discourse, or even correct morals; but to have his worldly business that was undertaken done, and to have it done •well; and that decorum would be observed respecting the outward, as well as the ' inward man.' In that case, were he even a man of the world, he would probably prefer a connexion with such a one, to a connexion Avith an irreli- gious character of equal talent; for though he might not approve of the religion of the person, he would j)refer his own security, convenience, and advantage, of which the case supposed offers the best pledge. In like manner, a man of property, who was kind, just, and generous, would be likely to obtain good servants and worthy associates from the world itself, notwithstanding his piety, if it did not even recommend him. Thus would the disciples of Christ, both the indigent and the wealthy, let their ' light so shine before men,' as to in.- 348 0\ IMPROVEMENT IN CHRISTIAN OBEDIENCE, duco tlieni, on seeing tlit-ir good works, to 'glorify tlicif Father which is in heaven.' Such should ho the conduct of every one who laments the low state of the church in point of numbers, and who prays for its increase. This is tlie plan that every zealous friend to the peculiar doctrines of Christianity should adopt, for their rcconnncndation and enforcement. Such, too, will he the best expedient for promoting the credit and extension of those particular tenets, by Mhich one religious denomination thinks itself bound in conscience to differ from another. Examples of connecting this laudable activity in worldly affairs with the warmest and most zealous piety, occur freqTiently in the Scriptures. Abraham, the father of the faithful, connnanded an army with great spirit and success, in defence of himself and liis neighboiu's, as well as built an altar: nor did his worthy domestic discover less address and fidelity than piety, in the important and delicate com- mission entrusted to him. The patriarch Joseph was not merely remarkable as a religious character, but in his transactions with Potiphar, with Pharaoh, with the Eg}"p- tians, and with his brethren, he displayed much wisdom, and many virtues. The apostle Paul, too, though engaged al- most incessantly in promoting the cause of Christ and the spiritual interests of men, took an active part in recom- mending measures for the preservation of himself and his companions by sea, and in providing against the incle- mency of the weather by land. The same apostle, under di\ ine inspiration, expresses himself in the strongest terms, on the one hand, against those who did not 'provide for their families,' or ' work at all, but ^\ ere busy-bodies,' and, on the other, against the ' love of money.' Whatever censures, therefore, nitiy with reason be cast upon some professors of religion, for the laxity of their usefulness, if not of their morals, it is certain, that neither the principles of Christianity, nor the practice of those who first received and [)reached it, give the least countenance to such remissness. Indeed, if a man of the world woidd ON IMPROVEMENT IN CHRISTIAN OBEDIENCE. 319 act fairly in estimating the worth and utility of piety, with respect to life and manners, he ought to form his judg- ment, not by the conduct of a few, but by tliat of persons in general sustaining the religious character. Were that the case, he would find, upon incpiiry, numbers who, not- withstanding their imperfections, did honour to their holy profession. But as sloth and prejudice too often prevent such inquiiy, every individual Christian should so act, as if the reputation of the whole Christian church depended uj)on his proper behaviour. The best of us, in adverting to this obligation, cannot but feel afresh his need of par- don and sanctification ; and while he animadverts with just severity on the faults of his brethren, will with humility', godly sorrow, and sincere concern for his amendment, ac- k-uowledgc his own. ESSAY XLIX. ON RELIGIOUS CONVERSATION. Among the different topic? of conversation, it seems not unreasonable to suppose that religion would have its place, as well as literature or politics, business or the occur- rences of the day. Perhaps it will strike some, that this is actually the case; since in many companies, no objection ■would be felt to introducina^ or encouraging oI)servations on the evidence of natural and revealed religion, on the tenets peculiar to the denominations into which the Chris- tian world is divided, or on any remarkable event that had happened relative to a particular denomination. I am not certain, however, that subjects of this kind are discussed in social intercourse, near so frequently as those per- taining to this world, or to the present life; and even \vhere they do occupy a portion of the time during \\ hich j)ersons remain together, whether the meeting took place by appointment or by accident, the observations and dis- cussions seldom keep in view a truly pious purpose, or are directed to it. The topic of religion, like (piestion* relating to the pUmets, whether they are inhabited or not, and if inhabited, by what species of beings, is treated as if it were more curious than important ; and is admitted into conversation, ;is alTording a wide field in which the logician and the orator may display their talents Ibr con- troversy, rather than as adapted to give satisfaction to an Inquirer after ti*uth, who is anxious about his destiny in th« future state. The sceptic and the infidel emjiloy it ON RELIGIOUS CONVERSATION. 351 for the purpose of involving their own minds and those of others in perplexity and uncertainty, and of increasing the mist which already impedes and confounds their intellec- tual sight, in order that the tranquillity with which they pursue the course of irreligion, may meet with fewer in- terruptions. On the other hand, the merely speculative be- liever, and the nominal Christian, hope to excuse their total indifference to the power and spirit of religion, by zealously defending the outworks of a citadel in which they never think of taking refuge, and by accurately explaining the nature and excellent qualities of provisions, which they never mean to partake of for their own nourishment and support. I wish, therefore, to recommend the more frequent and extensive adoption of religion, not only as a theme for conversation, but also that it should be introduced with a view to improvement, as well as entertainment. This is a kind of recommendation which it cannot be rea- sonably expected that any will comply with, except those whose hearts are under the influence of religious principle; and I am not insensible that many of them are in the ha- bit of following this practice, with no small degree of pru- dence, adroitness, and success, as well as of cheerfulness and spirit, whether they are in the society of an individual, or in company with several; whether in smaller, or in larger circles. In thus acting, they prove not only the reality, but the floiu'ishing state of piety within their own breasts; they display a becoming consistency of character, together with a noble zeal for the gloi^ of God, and a bene- volent concern for the good of souls. Still there is room for wishing a considerable increase to the number of private Christians, and especially ministers of the gospel, who en- gage in this important work. I may add, that it would not be amiss, if persons of tliis description were more ob- servable even in companies consisting of religious people, as well as in the social meetings of mankind at large. There are, doubtless, no small difficulties attending the- 352 <^^ Rr:Li(.ious conversation. proper and beneficial discharge of this duty. Those personsi aniotig whom a man of piety is cast, arc generally, [)erhaps, of a character opposite to his own. In that case, his intro- ducing religion, particularly as he aims at the promotion of godliness, may be thouglit singular, and contrary to the rules of good manners; be the remarks ever so sensible, pertinent, and concise. He will be charged by the gay and lively, with throwing a gloom over the season ap- pointed for mirth; by the thouglitless and the inconsider- ate, with im[)osing the labour of reflection and study on those who are seeking to unbend their minds, and to amuse themselves; and by the individual conscious of guilt, the sensualist, and every one whose heart is set upon ' earthly things,' with wishing to convert the festive hall into a place sacred to public devotion, where, arrogating to himself the office of one in holy orders, he may discuss subjects wholly unsuited to the occasion, disagreeable to the taste of the companv, and even tending to excite in them alarm or melancholy. Under these imj)rcssions, no oncAvill wonder that the hearers judge themselves to be at liberty to in- dulge either ridicule or resentment. It requires not a little resolution in any j)erson, by such a proceeding to risk his reputation for good sense and politeness, for modesty and benevolence. The most discouraging circumstance of all is, that by this sacrifice of personal comfort and honour, instead of converting his associates, it appears probable that he will strengthen their prejudices both against re- ligion and its votaries. It would l)c well, if the obstacles which religious con- versation has to encounter, were confined to the societies of the irreligious. Unhaj)piiy, many, from whose prot'es- sioU of godliness piety might expect encouragement, view the promoter of it, at a meeting of friends, with contempt or anger. On the sabbath, at devotional seasons, near the bi>d of sickness, or when the tokens of niortality are before tlie eye, they admit its suitableness. But what, in tlu-ir opinion, has it to do with a party of j)lcasure, the U.-stive I ON RELIGIOUS CONVERSATION, 35P, board, or the jocund hour? On such an occasion, even the most piously-disposed persons sometimes receive it with indifference or weariness: forgetful that religion is in no wise hostile to innocent cheerfulness and temperate merri- ment; that it seasons earthly bliss; that it refines and dig- nifies inferior delights; and that the legitimacy of every social enjoyment into which it cannot enter, may justly be regarded with suspicion. But while the man of piety blames others for not for- warding— perhaps for withstanding — attempts at religious conversation, he ought not to lose sight of the impedi- ments to it arising from himself There are some of these, on account of which he no doubt merits pity instead of blame : such as the difficulties he finds in introducing pi- ous sentiments and discourse Mith propriety and skill, that they may not defeat, but, with the divine blessing, that they may effect their object. There are other obstacles, however, which cannot be viewed in so favourable a light. The same indifference or aversion to religion, which renders others indisposed to give the mention of it a kind reception, too often produces in himself an unwillingness to introduce it. The same want of a devotional frame, which unfits him for divine worship and for occasionally meditating on the things of God, or even adverting to them, too frequently prevents him from bringing them forward, not only m here they would be lilcely to give pain or offence, but where they would probably be useful as well as seasonable — sometimes where they would be acceptable, and are even solicited. In such a state of mind, he is much more apt to check or divert the stream of conversation on sacred topics, than to assist in preparing a channel for its free course. There are, indeed, mingled sensations of shame and fear in one whose heart is truly ' contrite,' and who * trembles at the word of God,' which cause a reluctance to express the internal feelings on divine subjects by words, even to a Being who makes the kindest allowance for in- firmities. These sensations, which are strongly felt by VOL. II. 2 Y 354 ON RELIGIOUS CONVERSATION', some ill tlic first stage of a religious life, perhaps ncvtr wholly leave them : and it is not to be wondered at, that he who can scarcely endure the sound of his own voice in prayer, should, under his new character, experience a de- ficiency of courage in addressing his fellow creatures, from the best of whom he cannot expect an equal degree of con- sideration. But after admitting every reasonable excuse for the obstacles to speaking on divine topics, raised by pious sensibility operating on constitutional timidity, I oke on trifles, or at best on evil to be shunned and good to be i)ro- cured respecting the body and this life, without making the smallest effort for God, for the souls of men, or even for Ins own soul. It gives him just pain to recollect, that, Avhile he did not regard hazarding the displeasure of his companions, by thwarting their ophiions in trivial cases, he was afraid of ojiposing them for their everlasting good — and that when, for aught he knew, the apprehended re- sistance was a mere shadow, or, if a reality, easily sur- mountable. He has, perhaps, even the pungent distress to recollect cases, in which he did not support others, when they brought forward the subject of religion 3 nay, that, instead of assisting, he resisted their laudable endea- vours— at least so far as related to any pleasure or profit derived from them to himself. Tliese uneasy sensations, however, which a pious man experiences, plainly show, that whatever may be the ob- stacles to the promotion of religious conversation, arising ftom his own disinclination to it, he is far from consider- ing them as justifying the neglect. Nor, indeed, are the •ther discouragements, before stated, suflicient causes for ON RELIGIOUS CONVERSATION, ^',h declining the undertaking-. No inferiority in talent> oui^lit to be an argument for our not using such as we have; nor is duty to be omitted, because the skill requisite to the suc- cessfiil performance of it cannot be attained without tlie labour of consideration. It is of much greater consequence that we should be accounted men of piety and integrit}', than men of fashion and good breeding, when a reputation for both cannot be preserved ; and lie ^vho suflcrs folly or guilt in others to deter him from discharging his duty, is unworthy the name of a man, much more tliat of a Chris- tian. The concealment or qualification of uuMelcome truths, ■when the safety and interest of any one may depend upon their proper communication, is a species of complaisance Veiy remote from true benevolence. While we justly ap- preciate the esteem and good will of men, let us not forget, that there is One whose approl)ation is infinitely more im- portant, and who can confound us before the very persons In whose presence we are culpably silent to avoid con- fusion. Whatever our difficulties may be, or our inability to surmount them, both our own liearts, and those of the people whom vre address, are in the hands of Him \Aho is the great Object and Author of religion, who particularly wills its promotion, ^nd who has promised to assist and bless those who seek his aid in the holy cause. The observations just made apply with still greater force, where the objection to making religious remarks in conversation imhappily arises from the fear of those who ought to inspire a very diiferent passion; jiamely, hearers professing religion. Such persons ought rather to be the subjects than the o'yects of fear, and to feel shame themselves instead of causing it in others. With respect to those who are animated by the spirit of piety to which they lay claim, from them favour and assistance may be expected. The edification of saints is important, as well as the conversion of sinners. Indeed our o^^ti sjii- ritual good, .is well as that of others, is concerned in dis- charging the duty ] am now enforcing. The great and 356 ON RELIGIOUS CONVERSATION. extensive benefits that may result from the practice here recommended becoming more general, will to every jiious mind prove a powerful stimulative to self-denial and ex- ertion in the case now under consideration. This is an engine that may be made to work wherever there is a godly individual. It will therefore be found a mean of conveying religious instruction to those who either can- not or Avill not attend the ' ministry of the word.' It may be introduced where there is no place for puhiic worship, or at least where there is no faithful ' minister of the New Testament' to officiate. It may operate in parts to which the labours of village and itinerant preaching cannot be extended. It returns a full answer to the usual apologies for absence from divine service; such as remote distance, bad roads, unfavourable weather, and ill health, by reply- ing, ' The word is nigh thee.' Here Wisdom waits on those, for whom in vain she had ' builded her house, hew n out her seven pillars, and lifted up her voice,' whether on eminences, or in public places. Here she procures access to those who shunned her company, and surprises some into hearing, who in other situations would have been inattentive. Were every partaker of real piety to 'speak a word' relative to it 'in season,' every minister of Christ would multiply his labours, and enlarge the sphere of his useful- ness, by means of his members, as each private Christian would in a sense become a minister. Thus the benefits of preaching would be diflused more widely, without ex- posing the preacher to danger in times of persecution, or bringing the ministerial office into discredit, by the choice of improper persons to fill it. The illiterate mechanic and the uneducated peasant might in common conversa- tion speak as well on the subject of religion, as upon any other topic which they knew and felt; nor could the dignity of the pulpit, or the sanctity of the clerical function, in the least suffi^r, by e\ery man's saying in ordinary" dis- course to his neighbour, ' Know the Lord," though the ON" RELIGIOUS CONVERSATION. 357 speaker happened to follow a secular profession, or eveft an occupation that was mean. A female herself might in this manner disclose her pious sentiments and feel- ings, without offending against the rules of decorum, or acting in opposition to the interdiction of an apostle. Who can tell, that Aquila the artisan, and his wife Pris- cilla, notwithstanding her sex, without presuming to as- cend the sacred desk, by privately expounding to an Ai)ol- los ' the way of God more perfectly,' might not a second time contribute to the elo(|uent display of the gospel in public ? The religious observations here spoken of, occurring in the common intercourses of life, whether few or many at a time, whether conveyed in dialogue or in a continued ispcech, whether made by one or more persons, have the advantage of preaching, in not being confined to certain places, days, or hours. Every day might occasionally be- come a sabbath, every place a sanctuary, and every hour canonical. Every family and every company might at in- tervals, and for a few moments at least, resemble a reli- gious assembly. The streets and roads need not be void of persons taking * sweet counsel together,' anymore than the way to the house of God in the time of the psalmist David. What an amazing expansion of pious ideas and impressions would thus be probably occasioned ! \^'hat art [ excellent mode \vould this be of presen ing, strengthen- ing, and increasing that sense of divine things, which wa.< obtained on the day sacred to devotion ! The cares of the world, the pursuit of honour or emolument, and the plea- sures of life, instead of ' choking,' Hke thorns, * the good seed of the word,' might be improved into the occasions of its growth, confirmation, and fruitfulness : so that the preacher, when the season returned for resuming the duties of his sacred office, would no longer have reason to suspect the evil influence of the intervening week on the eftects of his former labours, or fear the existence of a necessity for Iscgiuning his work again. The exercise of devout afiec- 358 ON RELIGIOUS CONVERSATION'. tions would not cease at the close of divine service, but would be preserved and clicrisiied by the convtMsation of the hearers with each other. In tiie same family, wiiere one, and ptivticularly where several, loved the ' things of God,' the duties of private and domestic worship on the sabbath niig^ht be relieved by reliijious intercourse; and tluis those hours which too often seem dull and tedious, woidd not pass without pleasure and improvement. Indeed such conversation, like private devotion, would prepare the mind for public worship, and tend not a little to re- vive and increase the spirit of private devotion itself — in the same manner as a learned companion assists the studies of the scholar in retirement, and as the pleasures of society renew the appetite for the enjoyments of solitude. To the advantages already stated to be attached to con- versation on religious subjects, and which do not belong to the exercise of the Christian ministry, certain others ought to be added. It may turn on all subjects of that descrip- tion— such as seldom, as well as those that fre(picntly re- late to practice — those that suit an individual or two only, as well as those that suit a numerous congregation, where there is a great variety of characters and circumstances. It may be directed to a particular person, without giving offence by exposing him to public notice, and without the possibility of his supposing that others are spoken to, and not himself. It may shoot an arrow, not at a venture, bat at the very case that recpiires rejiroof or admonition. It may, with equal certainty, afTord encouragement and ad- minister consolation. Here ur.iwy topics might be discussed, the partv being select, which conld not safely nor advan- tageously be handled in the pulpit, betore a mixed auditory: and parts of Scripture might perhaps be made productive of some real good, which no^v lie barren, because a sermon casmot take cognizance of them, without the hazard of in- ^olving some hearer in perplexity, if not of exposing him to injurious misconception. Here the speaker need not lubour for matter, as he is not expected to continue his ON RELIGIOUS CONVEllSATIOM- 359 tliscoiirse longer than is convenient for him; or take ex- traordinary pains to methodize his thoughts or correct his language, as in a premeditated and public harangue. Here, too, he runs less risk of wearying, or at least of not in- teresting, his hearers, as his address may be suited to the occasion, and will admit of interruption and reply. Here, in short, illustrations and expressions that would degrade public worship, and disgust a solemn assembly, might at least meet with indulgence, if they were not even better calculated to excite attention and jjroduce a salutary im- pression, than others more dignified or refined. In making these observations, I by no means wish to diffuse over the intercourses of society an air of gravity, austerity, or preciseness, not consistent with innocent and necessary relaxation, nor even with the present frailty of human nature. I do not forget, that there are many topic* of conversation, which, however inferior in consequence to religion, are nevertheless proper and important. What I aim to inculcate is, that a subject embracing the hopes and fears of man in the future state through eternity, to- gether with the duties and enjoyments connected with them in this life, should be allowed its place among others — particularly on the day considered as sacred. Yet I hope that I shall not be thought to intimate, that private conversation of this nature is preferable, upon the whole, to the exercise of the Christian ministry, and that it would supersede the necessity for it. Public preaching, I am sensible, is a divine institution : it affords an opportunity for discussing the most momentous subjects fairly and completely : it derives peculiar advantage from the time, the place, and the circumstance of previous appointment : it has a right to expect undivided and patient attention, as well on account of the voluntary presence of the hearer, as of the regard for the authority of Him who ordained it : in fine, it may, with the divine blessing, prove essentially be- neficial to the best interests not of an individual or of a small group only, but of a multitude at once. Still occasional 360 ON RELIGIOUS CONVERSATION. dialogue and discoui'se in private company may in sonic measnre supply what is lackini,^ in the useful tendency of public preaching; they may, as has already been shown, af- ford very material and extensive aid. The armed pea- santry will not render the regular troops of the Redeemer unnecessary; but acting in concert with them, they may do much service notwithstanding, in pursuance of tiie great and good object proposed by the ' Captain of our sal- vation'— namely, that of effecting the final security, the spiritual liberty, and the eternal happiness, of human beings. They may scour the country, and attack detach- ments of the enemy that are less accessible to the better disciplined ' soldiers of Jesus Christ.' The measure here recommended as so very proper and useful, is by no means impracticable. That which a man thinks or feels, be the subject what it may, he is seldom at a loss to express, when confined neither to manner nor measure. Still less does he find it difiicult to ask a ques- tion or to return an answer in his own way, however de- ficient he may be in knowledge or utterance. For these purposes no particular ability seems wanting, where incli- nation and courage exist. But it may be replied, that it is not very easy to command the latter, M'here it is appre- hended that the subject to be introduced will be luiwel- come, and where it implies cither admonition or reproof. Tlie same difficult}', however, frequently occurs in civil, as well a? in religious matters ; and where learning, poli- tics, and good manners are conccnied, it is by no means thought so formidable, as to be unassailable or insur- mountable, by employing a little address. It is felt chiefly Avith respect to the commencement of speaking, and may, in some degree, be overcome by the aid to be derived from a due attention to present objects, incidents, and circimistances. A little pains and practice might pro- duce a man of piety something of the talent which is so justly admired in the history of our Saviour, and in the writings of the apostles — that of improving the passing ON RELIGIOUS CONVERSATION. 361 scene to spiritual purposes. Every one, indeed, cannot expect to attain facility and promptitude in exercising the happy faculty of extolling the unnieasurable dimensions of heaven and its numerous apartments, in consequence of being at an hotel ; of converting an altar erected ' to the unknown Cod,' into an occasion of preaching the true re- ligion ; or of displaying the superiority of the Christian to the Jewish dispensation, from the circumstance of writing a reconnnendatory letter. Yet a person might come pre- ])ared with general ideas, where the characters he is to meet with, the topics of conversation, and other incidents, are anticipated. Indeed, without any previous knowledge of the party, he might, after a short preface, if needful, bring forward a sacred topic, Mhen an 0})portunity pre- sented itself, in the same manner as he woultl introduce an affair relative to his own interest, or to that of another; Nor should it be forgotten, that there are some subjects in religion not unacceptable to minds the most preju- diced against piety; and when one of these happens to be started, whatever is deficient or wrong" in the object pro- posed, or mode of pursuit, as conducted by the irreligious, it will afford a natural occasion to an individual of the opposite character for interposing. Thus our Lord in- culcates the importance of ' striving to enter in at the fetrait gate,' in consequence of an idle question being put to him, whether there were few that should be saved. In tills way, religion might be introduced to the notice of a stranger or a superior, without the appearance of intru- fion; and much more to an equal or an inferior, to a rela- tion- a friend, or a companion with whom we have almost laces. Happy is that man of piety, who, somewhat in the manner of our Saviour, can impart religious instruction by means of detached and short, but weighty sentences ; and who, taking advantage of the opinions and circumstances of his^ hearers, can i)lace an old but important truth in a new and inleri^ting point of light! Happy is that man, who can convey exhortation and censure, counsel and consolation, in apt comparisons taken from ordinary life I 'I'he matter of the discourse will be endured for the sake of the man- ner. The patient, induced by the alluring aj)pearance of the medicine, takes it before he has time to reflect on the bitterness of its taste, or the painfulness of its operation. The voimg and tlie gay do not object to their understand- ings being addressed, while their imagination is amused, and their cimosity is excited. The sinner, unsusceptible of impressions from religious to|)ics when exhibited in their proper dress, is sometimes not etpially pnxjf against them under a disguise. The man who thinks of nothing but com- mon objects, and tlie incidents of life, in listening to a tale aj>parently relative only to matters of this kind, is surprised ON RELIGIOUS CONVERSATION. 303 into meditation on the concerns of the sonl and of an eter- nal world. Every one, it is true, does not possess the talent for which onr Lord was so peculiarly eminent, nor can attain it by study; )et by trial and use more might perhaps be done in this way, than is ^ nr.Linioi"?^ conversation. tliat tlicy would have, been painfully disappointed had it not taken |>lacc'. Instead of elndini^, they will eourt it ; instead of endeavouring to escape from it, tliey will urge its con- tinuance. Here, a leader will not long remain destitute of followers. 'The partakers of the lieavenly calling' can no more let the time they spend together pass without ad- verting frequently to a topic so deej)ly interesting to them all, than a company of literati, of politicians, or of people following the same trade or profession, can associate for a length of time without conversing on the subjects par- ticularly suited to their genius and habits. They are less likely to become weary of such discussions, tha-i to regret the arrival of the moment for separating. The duty in question is strongly enforced in Scri])ture, both by precept and exami)le. Though the injunction of iSIosep, that the Israelites should talk of the law when ther lay down and when they rose up, in their houses and by the way- side, by no means authorized the affectation and parade of the Pharisees, yet it certainly meant that they should talk of it frequently, and on every proper occasion. The religious remarks so often nuule by our Saviour in public, and particularly his long conversations with hi« disciples on divine suljjects, may be thought by some bet- ter to correspond with the dignity and gravity of his cha- racter, than with the character and circumstances of com- mon men. But ministers cannot so easily excuse the neg- lect of imparting to their hearers in private * some s])i- ritual gift,' or of teacliing them from ' house to house,' by alleging the dissimilarity between them and the apostle Paul; nor can private Christians pretend exemption from the obligation to ' comfort and edify one another,' on the groimd of any dincrence subsisting between their circum- stances and tliose of the primitive believers, on whom the duty was originally enjoined. In the time of the prophet Malachi, the low state of religion among the Jews, and the fewness of those in who-e hearts and conduct it flou- rished, made it peculiarly neces-ary that persons who ON RELIGIOUS CONVERSATION. 36S ' feared the Loixl' should ' speak often one to anotlier/ for their establishment and consolation : but various im- portant purposes might be answered, as we have seen, by- si mi lar courage in more auspicious times; nor is there any reason to suppose, that in that case the Lord would less Miearken and hear,' or be less willing" that 'a book of re- membrance should be brought' on the occasion. Let not the man of piety, then, particularly if he be a Christian minister, decline letting the person or persons with whom he happens to associate, know by some means or other that he is a real Christian. In a world stigma- tized by a sacred writer as ' evil,' if the friends of religion neglect to support and propagate it, except on special oc- casions, which occur comparatively seldom, who shall pa- tronize it? I certainly do not mean to recommend its being presented in such a form, or administered so frequently and in such quantities, as to disgust a serious as well as a retined hearer; much less am I an advocate for obtruding it on tho^o whose violent prejudices render it likelv, that, far from re<-eiving any saiiitary impression, they will scoft" or spurn at its sacred dictates: thus 'giving that which is lioly unto dogs,' and ' casting pearls before swine.' In re- ligious, no less than in other addresses, there should un- doubtedly be a due discrimination of times and circum- stances, of characters and frames of mind. 'J'he sinner rnlls for more adroitness in a speaker, than the saint. The nobleman is entitled to a kind of respect and deference, Avhich may be dispensed with in talking to a peasant. A man of a cultivated mind and of refined manners requires more attention to sentiment and language, than the rude and unlettered cIomu. The lively and the gay, in opposi- tion to the grave, look not only for good sense, but spright- liness. That Mhich would please in a serious mood, may be offensive in a merry one. Though intelligence and piety ought to guard a hearer from indulging a fastidiousness that will not in some degree excuse the manner on ac- count of tlie matter, and the action for the sake of the in- 366 ON RELIGIOUS CONVERSATION. tention, yet a proper regard to tlic difference? ju>t stated is reasonable and beneficial, in every speaker. The cns- toni, too, of society should be conii)lied with, so far as is consistent, for a pious man to withhold reliii:i()us remarks till they are 'called for;' but in order to the rational ex- pectation of their proving beneficial, some attention to the general habits and the present liumour of others ought to be manifested, by the assumption of a countenance and a tone expressive of respect, benevolence, and good hu- mour, as also by the adoption of such a mode in speaking, as to teach indirectly, rather than directly. In short, the same kind of skill and discretion, which almost every one displays in a degree where the mind of another, under the influence of prejudice, is to be wrought u|)on for some temporal purpose, sliould be exercised in pursuing a spi- ritual object. I wish not, however, that the study of entertainment in speaking on religious topics, should be pursued to the neg- lect of utility. The blessings that await the good have too often been described with great ingenuity and force, where the representation of the characters themselves was given in so vague and imperfect a manner, as to be in the ut- most danger of misconception and misaj)|)licati()n. Every fable should have a moral; and that moral ought to be so conveyed, as to be understood and felt agreeably to the intention of the author. The man of God, depending upon the divine blessing, is not likely, upon the whole, to ' speak in vain,' or to ' spend his strength for nought,' provided he guards against the imhallcmed passions too frequently attendant on religious discourse, and aims at possessing the excellences tending to give it efficacy. Let him shun religious disi)utati(»n as much as possible, and rather imj)rove the observations made in his hearing, than pertinaciously oi)pose them to no })urpose. Let him unite humility, ' meekness, and fear,' with becoming spirit and firmness. Let him not seek vain- glory, but the glory of God, and the good of souls; and in ON RELIGIOUS CONVERSATION. 367 case of success, let him occupy his mind not with self-ap- phuise, but with thanksgiving. In speaking to others about their si)iritual concerns, let him remember to speak to himself; let him seek to get good, as well as to impart it; he will then discourse witli gravity, as Mell as with liveli- ness. Let him ever l)ear in mind, that unblemished man- ners and an estimable character are of the last importance to the confirmation and enforcement of his remarks on re- ligious subjects; as also, that in proportion to the opinion entertained of his general good sense and modesty, his be- nevolence and cheerfulness, is the probability of his being lu>ard with favour and regard. In speaking, however, of those who are to introduce discourse on the subject in question, let me not overlook the persons to be addressed. The evil attending a fastidious temper, M-hich has already been glanced at, deserves a little more consideration. To be disgusted at the sight of Avholesome food, Mhen the body requires it, merely be- cause it is plain in itself, and served up in a homely style, indicates a sickly ajii)etite rather than true delicacy. No uian of sense objects to matters of real business, or to the reception of useful commvmications, notwithstanding the abruptness of the introduction, the coarseness of the senti- ments, and the insipidity of the language. If, then, such improprieties appear unimportant in affairs relative to this life, how much less ought they to be deemed worthy of regard in concerns relative to the soul and to eternity? Indeed, to thiid-c otherwise warrants the charge not only of f;>lse delicacy, but of avei'sion to the things of God; in which case, a man renders his uprightness towr.rd God, as Avell as his good sense, questionable, and inciu's as much the re[)roach of his own conscience, as the marked disap- probation of the wise and good. — Whether persons thus imwilling that religion should have its turn in conversa- tion, as well as the things of the world, ever think seri- ously on the name of God in secret, can be certainly known only to Omniscience; but they ought at least to forgive a 368 ON RELIGIOUS CONVERSATION. spectator of their conduct, for fcariui^ tliat tlicy discover as little rei^ard for piety in retirement, as in company. If this aversion to hearing as well as to speaking of it con- tinues, it is of no small consequence to them to recollect, that the time u'ill shortly come, m lietu to their utter con- fusion and ruin, they will be con)pelled both to hear and to answer. I conclude with again noticing the importance of our being ' doers' as well as ' hearers of the word,' and parti- cularly the lamentable case of one who talks of religion, without either thinking of it, or acting conformably to it. Far from reconnncndlng and promoting it among man- kind, he furnishes the disaffected with a pretext for neg- lecting it, and also exposes it to the scoffs and calunmies of its enemies. However he may gain the admiration of the ignorant, or whatever self-complacency and self-con- ceit he may feel within his own breast, he is at once a fri- volous and a detestable character. His hypocrisy seldom remains long concealed in this worl(l; but it is sure to be detected and punished in the ^^•orld to come. ESSAY L. , ON AUSTERHT. WflATEVER extravagance was mingled with morals and religion by the severity which some of the heathen legislators and philosophers introduced into them, we can- not but respect the motive. The object seems to have been, to purify and exalt the human character. For this purpose, they checked the violent emotions of the soul as: much as possible; they reduced the number of splendid and magnificent appearances, of conveniences and luxu- ries, to which the attention is usually directed, and to which temptations principally attach; and they inculcated early habits of labour and self-denial. Their object was certainly excellent and important. At the same time, the means adopted for its attainment were inefficient and in- jurious. In endeavouring to exclude temptation, they in- terdicted all the enjoyments which render animal life de- sirable, or even supportable. In enforcing the obligation to exertion and patience, they cherished the love of ho- nour at the expense of justice. They made provision for safety, but not for happiness; for presening innocence or achieving merit, but not for the reward of either. Finally, in attempting to subdue the sensibilities of our nature, they aimed at that, which, had it succeeded, would have pre- vented as much virtue as it repressed vice; and which, as it coidd not siicceed, only rendered those sensibilities more violent and injurious, through not allowing them to pur- sue their natural course with moderation. To the Spai'tans, the Stoics, and the Cynics, in times of yoL. IK 3 A 370 ON AU5TERITV, heathenism, Miccecded the Hermit?, and the differctit mo- nastic orders, since the Christian era. It would he un- charitable to suppose, that the principle Avhich actuated many belonging to these description? of people was not pure. But though their object might really be the exer- cise of piety and the improvement of sanctification, yet they lost the opportunity of doing good, and that not un- frequently without escaping evil. They forgot that the mortification of tlie body does not always imply the humi- liation of the mind; that solitude has its temptations as well as society J that holiness comprehends in it not only the avoidance of the occasions of evil, but the embracing of opportunities of serving God and man; and that true devo- tion consists more in the manner than in the frequency of performing the external act. It may be thought, in times so enlightened and liberal as the present, in which truth, religion, and morals, are freed from the gloom, the encumbrances, and the burden of superstition, that remarks upon austerity are altogether unnecessary. Let it be recollected, however, that the in- stitutions above referred to have not entirely ceased. But the severe discipline in question does not exclusively be- long to the early or middle ages of Christianity. It per- haps more or less appears, in one way or another, among every description of Christians to which the Reformation has given rise. Not satisfied with duly controlling tlie religious and moral habits of individuals, it sometimes as- sumes authority over their civil concerns; dictating, where piety leaves a discrctionai7 power, what professions ar« to be followed, perhaps with whom coimexions are to be formed, if not where the place of residence shall be fixed* After this, we need not wonder that it should prescribe the quantities of Scripture to be read, with the number of prayers to be offered up each day; as also the seasons for attending religions meetings through the week. But it proceeds even further: it lays doAvn a imiversal nde for the lime of rising and retiring to rest; it enjoins simplicity oi ON AUSTERITY, SJJ. dress, if not a uniform, on Christians of all ages, ranks, and stations, without regard to the reasonable claims of fashion and of special occasions; it imposes a kind of sump- tuary la\A^ on the rich and the great; it prescribes a cer- tain regimen with regard to articles of food, if it does not insist upon abstinence altogether on particular days of the week; it requires, to the exclusion of those comforts and advantages to which superiority of rank or fortune is en- titled, invariable adherence to antiquated forms of speech, forbidding conqDlimentary language; and, finally, it exacts the same solemnity of spirit and gravity of countenance in the ordinary intercourses of society, as are universally al- lowed to be proper for devotion. Its authority, indeed, is not carried to the same extent in every denomination of Christians ; but in the denominations least subject to its power, individuals are to be found in whose dispositions and characters it exhibits itself in some form, though not in others. Let us briefly consider the arguments usually adduced in fa\'our of austerity. It is thought to be peculiarly suit- able to that habit of penitence, for which the real Chris- tian has so much reason, and which is one of his principal characteristics. There are cases, no doubt, in which this kind of demeanour seems particularly proper. When the new convert discloses his wish to become a member of the Church of Christ, it is desirable to observe this disposition in him. It ought particularly to be manifested by a back- slider, on his application to be restored to spiritual privi- leges. The same propriety exists, where a religious com- munit}' assembles for the express purpose of lamenting its declension in piety, or of promoting a revival ; as also on days of national humiliation in times of public calamity. I may observe, in general, that self-abasement, as well as cheerfulness, always becomes us in divine worship, and in discourse with each other on the great concerns between us and the Deity, on account of what we once were, and of what we itill are, b« the present meusurc of spiritual 372 ON AUSTERlTi'. prosperity what it may. But I do not know that the same penitential air is requisite when the Divine Being- is not the immediate subject of thought or discourse, or when there is notliing in tlie comhict or circumstances of an in- dividual tending to humble him in the presence of his fellow creatures. Guilty as we all are, even the best of us, before God, we may not be so with respect to one an- other : we therefore are not obliged to assume the ap- pearance of such persons, when our character and state to- ward God do not form the toj)ic of conversation, and es- pecially where the object of the meeting is worldly busi- ness or innocent enjoyment. Again : it has been thought that a certain solemnity of countenance and manners is absolutely necessary to dis- tingiiisli the real Christian from the man of the world. There is no doubt, that not only innocence and purity, but gravity and dignity likewise, should mark the general de- portment of the pious. But it does not thence follow, that a religious character ought to carry with him into ordinary ]ife, whatever may be discoursed of or transacted, the same seriousness of disposition, look, tone, and gesture, which he very properly uses in devotion. The difference, too, that exists between the ofliccs and occupations belonging to private Christians, and the function of a minister, who is wholly engaged in the duties of his sacred profession, admits of a degree of freedom, cheerfulness, and pleasantry, in the former, M'hicli would j)erhaps be unbecoming in the latter. Even ministers, especially in ordinary times and circumstances, have a right to relaxation, and are allowcil in some respects to indulge in the language and manners of other classes in society. The sacred ofhce does not oblige missionaries themselves to confine their attention solely to religious objects; much less does it require tliem to exhibit in their dress, in their mode of living, and in their discourse, the perilous times in which the prtiphct Elijah and John the Baptist lived, or the harshness of th^ message witli which they were charged. ^N AUSTERITY. 375 I do not conceive, therefore, that a man who is called by divine grace out of the world, whether he be a preacher of the gospel, or whether he fills a private station in the church, when commanded not to be conformed to the world, is forbidden to resemble it in any respect what- ever, lie is to abstain from folly and from sin; but not from that which is lawful and beneficial. He is not to be profane, nor to indulge in compliments that are insincere, unmeaning, extravagant, or adulatory; but these restraints by no means preclude him from using in general the forms of speech common in his age and country, nor from giving honour where honour is due, adopting the titles and dis- tinctions which civil society has, with great propriety, at- tached to merit, to offices, and to rank. He is to excite seriousness in others, not so nmch by the sympathetic effect of his own looks, as by words and actions that indicate just cause for it. He is to procure attention or to command re- spect, not by the singularity of obsolete terms or uncouth tones, but by using language that combines instruction with entertainment, particularly where the occasion re- quires religious impressions. In his dress and style of liv- ing, he IS indeed called upon to exercise moderation in complying with the fashions of the v/orld; but this he may do, without needlessly exciting surprise or ridicule by the qnaiiitness of his appearance, or by unnecessarily exhibit- ing, in the midst of riches, no external mark of a situation superior to that of the poor. In short, though the exterior of a real Christian requires some assistance from study, in order to its corresponding with the genius of his holy pro fesssion, yet the propriety of it is much more the sponta- neous eftect of the informing spirit within, tlian of a studied conformity to prescribed rules. But the grand argument employed in favour of austerit}', is derived from the supposed necessity of it for the pre- servation and improvement of piety. Nor am I disposed to deny the fitness and utility of it, on special occasions, to tliosc ends. As self- denial is frequently recpiisite with re- 374 ON AUSTF.RI'n'. gard to the thoughts and the emotions of the soul, so mor- tification, as well as temperance, may be sometimes neces- sary respecting the bodily appetites. Fasting is mentioned in many parts of Scripture with manifest approbation, when practised in cases of private and public humiliation on account of sin. ^Vhether the custom is obligaton' under the Christian dispensation or not, has been made the sub- ject of controversy; since the words of our Saviour rela- tive to his disciples' fasting 'when the bridegroom was tiiken away from them,' may be interpreted as a predic- tion, as well as a command. Yet it will be admitted by all, I should suppose, that seasons may occur, both to in- dividuals and to nations, in which such humilialion is be- coming and important; as also that abstinence from food is too natural an index of it, to allow of the practice being laid aside under all circumstances whatever, and much more of its behig considered as a fair sulyect for indulging levity and ridicule. Sensible, however, that spiritual fast- ifig is what the Divine Being principally requires and re- gards on these occasions, I will not pretend to assert that fasting in a literal sense is absolutely enjoined where the body would receive injur)', or ^^"here the exercise of devo- tion itself would suffer in consequence. At the same time, it can scarcely be denied, that where food is not abstained from altogether, a more frugal diet, as also a greater sim- plicity and gravity of dress, if possible, seem not unsuitable. The precept of our Lord to * anoint the head and to wash tlie face,' or, in other v.ords, to manifest the signs of cluxr- fulness and hilarity, relates to [)rivate cases of fasting, in which alone tliere is danger of sudi a demeanour, as would indicate ostentation. If we are really grieved, it is not un- common for us to feel less inclined for a while to pay our usual attention to food and dress, let the cause of the grief he Avliat it may. Penitential grief is not that species of sor- row A\hich ought to aliect us tlie least. I wish not, therefore, to be thought to condcnuj aus- terity in every instance, lint to nuiltjply faj-ts, to d«- I ON AUSTERITJ'» 375 vote certain days of the week to abstinence, or to refrain at least from meats lawful to be partaken of, which God has equally created and made with those that arc used, appears to denote superstition rather than piety. The apos- tle Paul does indeed speak of ' mortifying the deeds of the body;' of ' mortifying our members, which are upon the earth;' and of ' bringing under the body, and keeping it in gubjection:' however, it is easy to see, that by these expres- sions he did not mean to interdict those innocent gratifica- tions which contribute to the health and comfort of the body, but to recommend moderation in their use, and par- ticularly to guard the primitive Christians against such in- dulgences of appetite as eveiy one knows to be criminal ! There is no doubt, that * to be temperate in all things' will contribute greatly, as a mean, to the prescnation and improvement of personal religion, by precluding evil emo- tions as well as preventing outward acts of sin, and by placing both body and mind in the best state for the pro- per and useful exercise of their powers. He, therefore, who wishes his devotional acts not to be rendered cloudy or dull by the lethargic state of his body, will be cau- tious in satisfying the cravings of animal nature, espe- cially where there is more than ordinary danger of excess. Upon this principle, when he has religious duties in view, he will deny himself those gratifications, to the lawfulness of which he would see no objection at another time. Such a restraint is particularly proper on the sabbath. But to practise the same abstemiousness on other days amid the civil concerns of life, to exclude occasional superfluity from the table, and to allow the rich no advantage what- ever above the poor in the plenty and elegance of their repasts, would be carrying the idea of temperance far be- yond the bounds set by either reason or Scripture. With respect also to the portion of the twenty-four hours to be allowed for repose; it seems impossible to lay down a general rule for all Christians, or indeed for the same Christian every day, on account of the variety of cas(^ :i'G ON AUSTHRITV. produced by licaltli, fatigue, and otlier circumstances. Nei- ther do all possess equal oi)portunities of employing very early hours usefully, especially in the winter. Allowance, too, is to be made for difTerence of character, office, and situation, respecting articles of dress, and other particulars relative to the style of living. When the apostle commands females not to ' adorn themselves by plaiting the hair, or wearing of gold, or putting on of apparel,' he does not, I should suppose, mean to prescribe one simple costume for all tiiie believers, without any regard to their age, rank, or circumstances, but to inculcate the pro- priety of inferiority to the people of the world in em- bellishments of this kindj to discourage every appear- ance of levity and vanity, as well as of immodesty; to dis- countenance such a degree of expense in ornament and external show, as would interfere with retaining the means for promoting piety and benevolence; and to persuade them rather to adorn their minds than their persons, and to distinguish themselves more by the usefulness of their actions, than by the magnificence and splendour of their outward appearance. Upon the whole, it seems evident that our Lord himself, from his having come 'eating and drinking,' notwithstand- ing the peculiar dignity of his character, and the solemn nature of the work he had to accomplish — from his some- times appearing at the tables of the rich, and his not de- clining to be present on one occasion, at least, of lawful festivity— did not intend to prohibit the moderate use of earthly enjoyments. The exclusive indulgence of refined and intellectual, of moral and religious gratifications, is reserved for the kingdohi of God above, into which ' flesh and blood cannot enter.' It is our duty rather to resist temptation than to sliuu it, where the evil resulting from the latter to the body, and perhaps to the mind, is certain, and the good sought is uncertain. If animal enjoyments and external show have their incitements (as they cer- tainly have) to carnality, to the Ioac of the worltl, and to ON AUSTERITY. g^-^ vice, lot it not be forgotten, that in the midst of fasting, in solitude, and in a condition the most remote from the great and good things of life, the evil spirit may take oc- casion to assault the followers of Christ, as AA-ell as their Divine Master. There is a ' fdthiness of the spirit to be cleansed from,' as well as A filthiness of the flesh: arro- gance and moroseness, self-conceit and self-righteousness, are no less sins, than Ictity, vanit}-, ar.d luxun-; and extra- ordinaiy economy as often proceeds fi-om avarice, as from a desire to glorify God and to do good. One more plea for austerity remains; and that is, the approbation of it v.hich the blessed God has at times ma- nifested, and the recompencc he has bestowed upon it. This is certainly true in cases of penitence, in which it has sometimes been expressly enjoined, as appears in the his- toid of the Jews. The other cases are those in which su- pernatnral assistance or direction was sought. There was one species of miraculous power, which our Lord tells his disciples (lid not 'go forth but by prayer and fasting;' and when the leading Christians in the church at Antioch wanted extraordinarj' counsel respecting the measures to be adopted for the spread of the gospel, ' they ministered unto the Lord and fasted,' with the hapj)iest success. Without particularly noticing that no one would feel war- ranted at present to expect similar results even from aa exact use of the same means, I would wish to observe, that the instances themselves by no means authorize the opinion, that the most benevolent of beings, like what was imagined concerning Baal of old, delights in the sufferings of his creatures ; that to give him pleasure, they must put: themselves to pain; and that he will not grant them pecu- liar favours, but upon condition of their undergoing use- less and injurious penances. The fact seems to be, that the Divine Being requires singular expressions of pietv, where singular benefits are sought; which expressions are. no less beneficial to the individual himself, than they are VOL. II. 3 B 378 ON AUSTERITY. acceptable to God. Eanics;tne>s, importunity, and perse- verance in supplication; humiliation for sin; and cxtraor- dinaiy instances of ' dci)arting from evil and of doing good,' are of this description: likewise, amonj; men, where the favour sought is of great importance, and the suppli- cant destitute of all claim : the api)lication may even be accompanied with strong signs of contrition and repent- ance, where he is an offender. The Syroi)henician woman was under the necessity of repeating her recjuest with much earnestness, and to kneel in token of her humility, before our Saviour would cure her daughter. Importunity is not unfren this [)rinciple, the good things of life, instead of inspiring desire, ought to excite alarm; and instead of being the har- bingers of ease and enjoyment, they are in reality sum- monses to vigilance and self-denial. In lunv unjust and un- ^vorthy a light does austerity place the designs and pro- ceedings olllim, who is the wisest and best of beings! The same sentiment likewise confounds all di>tinctions of time, and other circumstances, together with those ex- isting among mankind themselves. To begin with the latter: the geniuses, dispositions, and powers of action, arc occupied in procuring the conveniences and enibel- lishinenfs of life already mentioned, either for private or public benefit. If, then, they are not to be ap[)lied to these purposes, what other piu'pose remains for them? They M'ill lie dormant; and thus the bodies and minds of men, so far as relates to fostering, cultivating, and using them, will 1)^ reduced to a state of lifeless uniformity. 'I'here will, too, be a visible sameness in their external figure and situation. A kind of levelling system will be introduced into the re- ligious world at least. The rich and the poor, the noble and the mean, will be amalgamatetl; for who can tell one from the other, when they all look and s|)eak, dress and live, alike? The distinctions made among them by birtli, and by other providential incidents, Avill then vanish. — It never could be the intention of the Divine Being, however, that the variety of character and rank, of station and cir- cumstances, should cease in the church, any more than in the world; since the same diversity of talent, inclinatiuii, onjjurlunity for action, and cveuts, attend* the former, ON AUSTERITY. 381 M-Jiich i> ob?erv.'ible respecting tlio latter. The commu- nity of ])roperty that existed among the first Cln'istians, originated in necessity or expediency, Miiich was only contingent and temporary. The apostles, in their epistles, plainly recognize the distinctions of rank in society, Ijy prescribing to them their respective duties. The disciples of Christ are brethren in spiritual en sole offices which the pious could fill, aj>art from their own company and in the v.orltl at large, would be the harsh ones of admonishers and reprovers; and the virtues capable of being practised by them, could be only those of the severer kind. The diversities of obligation arising from difference in svbilities, times, opportunities, and situations, which Solo- mon so justly and beautifully represents as calling for an appropriate varic^ty of feeling and action, Avill cease to exist, if that rigid discipline is to take place, which has been by some improperly annexed to religion. The ' time to wei-p' M'ill remain, but the ' time to laugh,' according to their J ON AUSTERITY. 383 system, will utterly vanish. Relaxation, if not worldly bu- siness, will be excluded from hinnan life. Fast days will never yield to feast days. The sky will always lower. There will be no termination to the gloom of night, nor to the dreariness of winter. In fme, the 'phunp ears' of earthly happiness, will be swallowed up by ears that are ' thin, withered, and blasted by the east wind.' After these observations, it is unnecessary to enlarge on the fatal check which superstitious rigour gives to human industry. The sources from Mhich beneficial discoveries and works of utility shoidd have issued are either dammed up, or made to turn their streams into other channels, re- mote from worldly pleasure and profit — at least far less va- riously connected with them, Avithout affording something better. Whether the multiplicity of trifles, which consti- tute the insignia of false religion, makes sufficient compen- sation either to the rich or to the poor, for preventing the discovery and cultivation of other arts, may be reasonably questioned. Even where there is not the same cause for doubting the proper application of ingenuity and activity,, the encroachments made by superstition on the time or in- clination for their exercise is so frequent, as to produce poverty, wretchedness, and abject dependance. If, then, the fruits of industry are enjoyed by certain descriptions of the austere, namely, devotees, who have wealthy connex- ions, or who are the inmates of religious houses richly endowed, it must be the industi*y of others, not their own ; and what right have they to participate in the benefits of invention and labour, M'hen they refuse to sustain their share of the burden? It is not quite certain, that the edi- fication derived from their instruction or example, repays, in general, the expense of their maintenance. There is, in- deed, little danger of committing this injustice, on the part of those whose religious principles preclude every animal gratification beyond the means of subsistence. They can- not equitably be censured for not making exertions from M hich they are to reap no benefit, or for not endeavour- :iS4 ON AUSTERITY. ing to procure for others conveniences and honours, m hicfi, iu their opinion, it is nnhiwful to enjoy. Tlie chari^e, how- ever, against the injurious efieet of their sentiments oa civil occupations, continues vaUd. Closely eoiniected with this evil, is, as has been already intimated, that of forbidding the reasonable enjoyment of what nature or providence has placed within our i)ower. According to the maxims of austerity, the pious man is to derive few, if any, personal gratifications from the fortune or rank to which he may have been born. His comforts, the appearance he makes in society, the respect aiul im- portance he possesses, are to be no greater than those which Avould have fallen to his lot, had he been born poor and in a low condition, llie same fate awaits him u;)(^n com- mencing a man of piety, if religion really lays iis votaries under the restrictions that are prelended, should he not have been born to wealth, but, by the blessing of God on his industry, have acquired it prior to his conversion. Notwith- standing the assertion of Solomon, that there is ' nothing better than that a man should eat and drink, and enjoy the fiiiit of all his labour,' he finds himself obliged to submit to scanty provision in the midst of abundance; and that whatever may be the gift of God as the God of j)rovidence, it is demanded back by tiie God of religion. This is an idea by no means agreeable to the dictates of nature and reason, nor to the apostolic maxim, that ' the husbandnuin that laboureth should be first partaker of the fruits.' It is not very reconcileable to the character of Him who is tliw Author of all good, to suppose that he would prohibit the enjoyment of that which he himself gave. His conduct allows, that he intended the body to be happy, as well as the mind; and that the present world should aftbrd grati- fications, as well as the world to come. When he sees that superior enjoyment demands the sacrifice of inferior plea- sures, he manifests the fact by depriving his people ot the means through which those pleasures are imparted, eitluT by the eonnnon events of adversity, or by the more extra- ON AUSTERITY. 385* ordinary measure of permitting- persecution. The austere Christian denies himself, therefore, without the divine au- thority; and whatever gratification he may feel in control- ling his inclinations, as a mean to the attainment of a cer- tain end, it is founded either on a mistake, or on some- thing' M'orse than a mistaKc. However unlikely it may seem that the notions and practices here reprobated should spread so M'idely in the chiu'ch of Christ as to injure society or human life to any great extent, in the particulars that I have noticed, there have been ages and places in which the evil resulting from them was not inconsiderable, even in countries profess- ing the Protestant religion. The injury, too, would have been much greater, had not the austere part of the reli- gious world, like the ancient Egyptians, who abstained from eating animals and vegetables, accounting them to be gods, differed respecting the objects of their supersti- tious scrupulosity. But the ill consequences I now pro- ceed to state, are less equivocal. The gloomy aspect and severe discipline unwarrantably ascribed to piety, tend very much to heighten the prejudices of persons at pre- sent alienated from it, and to produce weariness in those who are its friends and followers, Eveiy sincere Christian must admit, that these effects are as superfluous as they are injurious. The unavoidable difficulties and trials in the way of true religion are sufficiently numerous, without increa- sing them by others that are factitious. The pleasures of sin must be abstained from at all events ; and this is a task which we are called upon to perform not vei7 seldom; nor do we find that it requires only a small share of resolution, when it is to be performed. Why should we unnecessarily abstain from gratifications consistent with spiritual health, when we are obliged to deny ourselves so many that tend to impair it? There is a great variety of duties owing to God, to our fellow creatures, and to ourselves, which we cannot discharge properly, without frequently sacrificing, VOL. n. 3 c S9f> ON Al^STFRITV. in a cfrcat (irsfirp, our case and pleasure. Why should wc ascend steep mountains and traverse morasses, which do not lie in tiie way ot" our journey towards heaven? We arc called upon to forego some enjoyments, l)y way of caution; to endure some inconveniences, in order to attain a greater good; in short, to deny ourselves some things that are ' law- fid,' because they are not ' expedient:' but why should we abstain from good, when we may ])artake of it without danger? or why should we torment ourselves gratuitously? The Divine Being, who never withholds any thing from us but for our safety, or inflicts any evil upon us but for our advantage, will neither commend nor reward this 'voluntary humility,' this *will worship,' and this 'neg- lecting of the body.' Our fellow creatures will consider us not only as unsociable, censorious, and arrogant, but as really withholding the share W'hich we ought to contribute to the common stock of worldly conveniences and benefits. As to ourselves, it is certain that the body will have nothing to thank us for on accoimt of these abstinences, privations, and penances; and whether the mind will experience any increase of enjoyment or improvement upon the whole, is extremely doubtful. The light in which the austere man thus views piety, is not very pleasing or animating. It only proposes to 'chastise him with whips' — he makes it ' chastise him with scorpions.' It will be well if his resolution and patience hold out to the end, and if he does not at last, in a fit of ill humour or despondency, not only ' break the bands asunder and cast away the cords' Avith which he had mmecessarily shackled piety, (a measure not to be regretted,) but even renounce all attention to piety itself. Excessive severity of manners, has not luifre- t|ucntly issued in as great a relaxation of them. At any rate, he renders the easy way and pleasant paths of wisdom ex- ceedingly rough and uncomfortable to himself. What is worse, he strengthens the objections and discouragements of others, who have not yet entered upon them. The de- ceitful mirrors in which he makes them view religion, di- ON AUSTERITY. 38/ iftiinish its gratifications and multiply its hardi-hips. In obscn'ing this conduct, lie is, though possibly unknown to himself, committing an act of the greatest cruelty. There is one more evil to be mentioned as arising from austerity, and that is, the danger of mistaking it for piety itself. This is probably a very common error, and may prove fatal. It has more or less been the practice, in ail ages and countries, to make religious excellence consist in the observance of external forms and ceremonies: aud among ignorant or savage people, the more incongruous these were to the natural feelings, the surer indications were they thought to be of the time religion, and of course the more acceptable to the Deity. Nothing but ideas of this kind could have reconciled the worshippers of JSJoloch to the custom of such cruelties on their own children, as were usual among them. Barbarities of one kind or an- other Avere practised by all the idolatrous sects, upon the same principle. The severities, too, not to say cruelties, attaching to those forms of Christianity into which super- stition has deeply penetrated, may be traced to the same source. Even where it has not been deemed proper to torture the body or to distress human life, a thousand arts have been employed to encumber and perplex them. The broad phylacteries of the Pharisees, their long prayei's, their frequent fasts, and their unnecessaiy washings, come under this description; and they might easily be paralleled, by similar inventions in more modern times. Of these practices, some arc evidently criminal, as being cruel and unnatural. Man has no right to deface or in- jure his body, any more than his soul ; and much less that of another. But let us advert to custon.s merely insigni- ficant in themselves. The traditions of the elders were of this nature: yet they were culpable, as disfiguring the law* * The Rechabites are indeed spoken of with warm approbation and promise of reward by the prophet Jeremiah, at the command of God not- TcitLstaiiding- tlie indulu;enits from which they al)5t,i;np(l were in thcm- lelves laivful. Hut self-denial iuid obsdicnce, even when required by th« 388 ON AUSTERI-n'. of God. The Jewish rclicfion, it is tme, h.id ' carnal or- dinances and a worldly sanctuary;' by which means a yoke was formed for the people, * which neither they nor their fathers were able to bear.' But beside their being ' sha- dows of good things to come,' and ' figures for the time then present,' they had the sanction of divine authority; M'hereas the austerities here reprobated, are * the com- mandments of men.' The chief objection I have now to make is, not to their being unprofitable and presum])tuou« additions to the divine Avill, but to their being often employ- ed as substitutes for it. Thus the Pharisees of old ' made the law of God of no effect, by their traditions;' and Avhcie men engraft their own devices on the divine system of faith and practice, the same consequence always follows. It would be well, if this evil were confined to the circumstan- tials of religion. Unhappily, it frequently aifects the vitals of piets% and prevents attention to tliii most necessary duties. The observance of one day in the year set apart for devo- tion by human authority, is thought to compensate the neg- lect of the weekly sabbath; reading, hearing, and recital, to supply the places of thinking and acting; and the perform- ance of penance, to supersede the necessity for repentance. The remarks just made, enable us to account for a fact which otherwise might appear wonderful; namely, that mankind should thus voluntarily bring inconvenience, if not sulVering, uj)on themselves. The wonder ceases, when it is recollected that by these means they flatter themselves with the hope of exemption from far greater inconveni- ences and sufferings. It is much easier to abstain from food, than from sin; and to exercise the senses and members of the body, than to employ the understanding and the af- highest authority, were too uncommon, amon^ the Jews at tliat time, not to render the exercise of iheni in matters of inililference, as well as when conscience and revelation demanded it, worthy of admiration. Besides, it is probable that there were prudential, moral, and also relijcious niotivts, both for the prohibitions of the ancestor, and the compliance of the de- scendants, which at present have no existence. ON AUSTERITY. 389 fection.i on spiritual subjects. It requires far less labour to adopt the opinions and institutions of men, harsh as some of them at times are, than to ' bring every imagination into captivity to the obedience of Christ.' In a v/ord, it is much less difficult to ' work out a righteousness of our own,' than to submit ourselves to the ^righteousness of God.' To observe a regimen respecting our food, ap- parel, looks, speech, time, and the length or reciu'rence of the times allotted for the performance of certain du- ties, may be embarrassing; but it is not near so embar- rassing as to aim continually to control and regulate our l)assions, to resist and overcome temptation, and ' to lay aside every weight, together with the sin that so easily besets us,' whether it be a sin of omission or of commis- sion— especially when we are expected, having ' done all,' to say, ' We are unprofitable servants, we have done only that which it was our duty to do ; ' to acknowledge that ' it is God who wrought in u^ to will and to do;' and to trust solely to the merits of Christ for salvation. There can be no doubt, however, if we hearken to reason, and much more if we regard the testimony of Scripture, that ' bodily exercise profiteth nothing:' but ' godliness is pro- fitable unto all things; having the promise of the life that now is, as well as of that which is to come.' It is to be admitted, indeed, that there is often a degree of austerity in various respects about characters who are truly pious ; and even that many of the most remarkable for spirituality, conscientiousness, laboriousness in the cause of God and of souls, benevolence, and also humility, are to be found among tlie serious ' overmuch.' A Christian, too, is merely performing an incumbent duty in ' not eating,' or in any other instance of abstinence, where he doubts concerning the propriety of acting otherwise, even though the doubt should be unreasonable. Of the two extremes, likewise, namely, severity and a relaxed state of manners, the former is certainly more naturally connected v»ith re- ligion; it is also the least reprehensible and dangerous. 390 ON' AUSTEr.iTY. Still it is an extreme; uiul far from warranting contempt or censure ot a Christian brotlicr wIk) is diirerenriy mind- ed, it ought not to be adhered to through unwillingness to know or to act better; but, on the contrary, to be aban- doned by a man of piety, not for his own sake only, but for the sake of others, if he wishes to be acceptable and useful. It is scarcely to be expected that he should do much good, either in a religious or in a moral sense, M'ith an appearance and an address altogether revolting. V\'hen he allows of no relaxation from the most solemn duties, re- gards trifles as serious evils, reprobates an elegant work because it contains an exceptionable passage or two, takes no pains to separate the wheat from the chaiT in the dis- course or reading of others, and aims at abrupt destruction instead of adroit correction — what is likely to be the re- sult? He will put every one to flight wherever he comes; and where escape is impracticable, his company and con- versation will be endured with impatience. The gay and the lively will view him as the eastern blast, that withers the flower, and destroys the promise of the year. His treat- ment of the wicked will tend to confirm their obduracy, in- stead of melting it. Even his religious friends will feel a kind of awe and control when he is Mith them, that is hardly consistent with iimocent ease and enjoyment. If these considerations cannot prevail upon him to abate somewhat of his severity, they ought at least to check him in his presumptuous condemnation of persons mIio observe a different conduct. How pleasant it is to reflect, that we have to do with a Being no less con)passionate, generous, and merciful, than holy and just. The Saviour also was kind to the bodies of men as well as to their souls, gentle to sinners amid his faithfulness, and compassionate toward the bodily weak- ness of his sleeping disciples. Nor is the Divine Spirit less benevolent than holy. We do not serve an austere master. Let the reasonableness and mildness of piety, then, con- ciliate our regard and attach our souls to it more and mi'io. ON AUSTERITY. 39 j Whatever difRculries and trials really attend the exercise and practice of it, they will vanish in a short time. We are happy in livin.^ in an age and countiy, in Avhich most of the encumbrances heaped upon religion by superstition have been thrown off. At the same time, let us take heed that we do not fall into the more dangerous ajid common i'xtreme, of laxit)^ in principles and manners. ESSAY LI, ON FRIVOLITY AND THE LOVE OF THE WORLD. As carelessness appears to be situated halfway betr^een inactivity and diligence, so frivolity seems to bold the middle place between dissipation and projiriety, or at least dignity of conduct. It is the excess of lawful and neces- sary relaxation; the abuse of those indulgences which are reasonably claimed by superior rank or fortune. It indi- cates levity rather than good humour, and renders the countenance merry, when it ought only to be clieerful: it indulges in unseasonable and immoderate laughter: it treats every subject with equal flippancy, and converts every incident into an occasion for jesting: its attitudes and gestures discover a light and airy cast, more than either ease or agreeableness : in its dress, its residence, its furniture, its equipage, it appears fantastical or vain: its table displays extravagance more than nuuiihcence or taste; and its amusements betray a marked inattention to utility, if not to decorum. The origin of this evil, like that of otliers which peiTade the character, nuist no doubt be looked for in a dispo- sition that is naturally cheerful and lively. Snch a tem- per, when connected with a generally good state of health, and for the most ])art an uncommon flow of animal spi- rits, issues not unfrequently in habitual gaiety and merri- ment. In a soil so congenial to it as youth, which is na- turally sprightly, it may be supposed to spread and flotuish with wonderful (piickncss as well as luxuriance. 11 it ON FRIVOLITY AND THE LOVE OF THE WORLD. gf)*, »liould liappen to meet with a plentiful fortimc, it will, like every other ruling passion, probably avail itself of all the means and opportunities whieh that advantairc affords, for enlarging and diversifying- the exercise of its influence on the personal appearance, the style of living, the con- versation, the behaviour, the schemes concerted, and the objects pursued in life. It is too well formed to please, not to gain admittance into company, and even to be court- ed by multitudes, whose countenance and applause will doubtless add fuel to the flame. Such, indeed, is the effect of a habit long and frequently indulged, that the frigidity of age and the rude hand of affliction themselves can scarcely curb it, and bring it within reasonable bounds. But though a frivolous character is excused, tolerated, and even cherished in society, perhaps oftener than any other, yet it does not fail to meet with the censure it de- serves, from the thinking part of mankind. Ready as they are to allow that mirth sometimes, as good humour at all times, comports with reason, they cannot forget that * life is by no means a jest,' and that its affiiirs and calami- ties are of too serious a natiu'e to be made the subject of habitual ridicule, or to authorize continual merriment. They justly insist, that the levity attending pleasurable moments should not be introduced into business; that mirthful occasions should not be confounded with those on which seriousness is proper; and that even in amusements, as well as in ordinary discourse and actions, a due distinc- tion should be observed between childhood and maturity, youth and age, the relations, stations, and ju'ofessions, which imply nothing venerable or dignified in them, and those of the contrary descrij^tion — i)artieuiarly where they are of a pulilic nature. With these sentiments of the wisest and best among mankind, religion accords; and it maintains, further, that there ought to be a modera- tion with regard to the great and good things of life; e always with grace seasoned with salt,',the least that can be supposed is, that it should be salutary and beneficial as well as agreeable; and this will always happen, be the topic of discourse what it may, when the observations made upon it verge toward some useful point, and most of all where the topic itself is religious, which ought at least to obtain a place in conversation, if at any time it cannot apjiear prominiMit. The mind should not, any more than the body, bend in such a manner as if it had lost its erect posture. Nor does it seem incomj)atible with the innocent mirth of chil- dren, or the agreeable intercourse of ransomed captives •with one another, that their expressions should at intervals turn with holy transport toward their Heavenly Parent or Kedeemer, who cannot but be present. Thus also recrea- tion will take a becoming turn, without losing its pro- per end, or issuing in a contrary result. The dessert will not pall the appetite, but contribute to nourishment, as well as the substantial meal that preceded it; it will occa- sion no incapacity for resuming business, while at the same time it will retain its full power of gratifying the taste and palate. Artificial will then resemble natural reliefs; and while our senses are delighted with the flo\ver> ON IRlVOLITi' AND THE LOVE OF THE WORLD. 30/ of spring-, we shall experience a still more solid and per- manent pleasure in gathering the fruits of autumn. When it is proposed that piety should be so intermixed with the pleasures of life as to regulate their (luality and limit their duration, I by no means intend to condenui the greater abundance, variety, frequency, and extent of those pleasures, which riches can procure and leisure may enjoy. Every intelligent and moral mind must allow, that no man has a right to spend his days in idleness and self- indulgence, because he can afibrd to do it. Society has certain demands on that fortune which it contributed to raise, and Avhich it continues to protect. The family, too, of the possessor, if he has one, and even the care and im- provement of the fortune itself, claim a part of his atten- tion. Nor is it unreasonable to expect, that when the senses and appetites of the body are supplied not only with what is necessary and agreeable, but likewise with luxuries, the intellectual and nioral powers of the soul should come in for their share of regard, with reference to the future as M'ell as to the present world. He who, in op{)osition to these just claims, lives as if he Avere born merely ' to con- sume tlie fruits of the earth,' will j)robably, in the end, re- duce himself to a state of poverty; and in addition to this proof of folly, he will still remain exposed to the charge of selfishness and injustice, which will not be obviated by the consideration, that in the course of his frivolous expenses, without any design or aim on his part, he contributes to the gain of individuals and of the public. Whoever employs life, so far as he is able, in the indulgence of laughter and of mirth — in gratifying himself with wine, though not so as to forget wisdom — in making great works — in planting vine- yards, gardens, orchards, and trees bearing all kinds oi fruits — in making pools of water, and in getting servants and maidens, men singers and women singers, with musical instruments of all sorts. Mill most likely experience, as he deserves, the (lisa{)pointnient of Solomon, who once pur- sued true happiness by these means. But should he even 393 <^^' FRIVOLITY A\D THE LOVE OF THE WORLD. j)rocnrc satisfaction to liimsi'If amidst a rontiiu' of grops or trivial iiulalgonccs, he will a[)j)our in a {Jcspicable lii^ht to all around him, not exceptini^ those wliose pleasure or in- terest huluccs them to flatter him. Even were the eftect of adulation as substantial as he thinks, the encoiu'aa^cment of it would nevertheless be criminal. Indeed, there is great reason to question whether it be justifiable, by any means, to teni})! human I)eings to degrade their nature^ to defeat the end of their existence, and to ensure their final misery, /by cultivatini,' and exercising their powers of intelligence, of speech, and of action, chiefly, if not solely, for the purpose of aifordiuir diversion to tlwcir species. The necessity for such diversion is by far too ill proved, and the utility pretended to be comiected with it far too in- considerable and uncertain, to warrant the inhumanity, and even impiety, of encouraging a practice of this kind. To hear an actor or a buffoon speaking of ' his j)rofessional duties', provokes a smile at an idea so completely absurd and ridiculous; while pity is felt for the poor wretch, and liorror on account of his situation, not unmingled with scorn at beholding a taste so abject: and to tliink of his coolly devoting his life and prostituting bis eminent talents for the vile purpose of making sport for others, excites the utmost astonishment and indignation, as well as regret. But even Mere the countenancing of such characters ex- cusable, on the ground of aftbrding the means of subsist- ence or emohnnei\t to them, as well as of pleasure and pro- fit to the hearers or spectators, the same |)lea cannot cer- tainly be made for a man of fortune, ^vbo places himself in a ludicrous and contemptible point of view, by living only for pleasure. Least of all, can a light or vain disposition be viewed as excusable in one who professes godliness, notwithstanding his aflluent circumstances; since his aileetions ought to be placed on objects infinitely more refined and substantial, than sensual or earthly good. Instead of bi-ing celebrated for setting the fashion in the gay world, or ranking with ON FRIVOLITY AND THE LOVE OF THE WORLD. ;i90 the foremost followers of it with respect to his appearance, his mode of living-, his conversation, or his conduct, he ought to ' let his moderation be known unto all men.' Hu is called upon to deny, rather than to indulge himself, and to make his riches subsendent not to folly and pride, but to the interests of benevolence and piety. Were he not to distinguish himself by the pursuit of such objects as these, he would be inexcusable ; even if he attended ever so diligently to those pointed out to him by pnidcncc, justice, and other moral virtues. It is his duty * to rejoice as one that rejoices not,' and ^to use the world as not abusing it.' The censures usually pronounced on the coxcomb and the coquette, render it manifest that whatever latitude, in the article of apparel, is allowed to youth, especially in the higher circles, the considerate and virtuous among man- kind will not countenance in any one the love of dress as a ruling passion. A still greater degree of sobriety in that particular, is of course expected in persons of a more ad- vanced age. It is the less wonderful, therefore, that the apostle should exhort all who profess a hope that they are 'called to be saints,' doubtless males as well as females, however ample their fortunes, ' to adorn themselves with modest apparel.' Religion is by no means hostile to diversity' of orders in society, to the support of the poor, to national prosperity, to the dignity of families, to the encouragement and reward of industry, to the comfort and credit of individuals: nuich less is it hostile to the pomp and splendour attaching to the higher ranks, or to official situations of a public nature. It is very far from treating the distinctions to which any of these circumstances give rise, as instances of frivolity. All it requires of the few among its votaries whom Pro- vidence has thus thought fit to distinguish, is moderation. The man of piety may attend to these distinctions, with- out vieing with the men of the world, or rendering him- self conspicuous chiefly for a grand or gay appearance. He 400 ON FRIVOLITY AND THE UWE OF THE WORLD. oii^'lit to ' tlo other thini^>, and not leave the?e undone' Let liini not conduct liiniself so a> to convey an idea that he lives under the influence of pride or pleasure. Let him not spend that on secular pursuit^ or enioyment>, wiiich ought to be devoted to far more noble and important uses. Let him be anxious to surpass others in godliness more than in wealth, to be rich in good works more than in houses or lands, to be conspicuous more for piety than for fashionable taste and manners, and to be eminent for usefulness in the church rather than in the world. Tem- poral objects will always find a suflftcient number of pa- trons among the people of the world : but objects tiiat relate to eternity cannot reasonably be expected to find advocates or promoters, if the people of God discover a want of zeal in their behalf. Whoever else may be remiss in these attentions, a Christian cannot be so, however grave and useful his other pursuits are, without incurring the charge of frivolity: for surely all other objects are light 2nd momentary, compared with his object who * paints for etemit)-.* Tlie giving of piet)' only a subor- dinate place in the desires and aims, is but ill excused, by alleging the intention of procuring for it respect and kindness among men. To sacrifice religion to the world under this notion, is something like conciliating the ene- my of your life and fortune, by the voluntiiP*' surrender of both into his hands. The honour and interest of godliness are not at so low an ebb, as to require such objectionable and hazardous measures to keep them afloat. Let not a fi'ivolous character in the religious world flat- ter himself, that by his unjustifiable conformity to the maxims and manners of worldly men, he shall conciliate their regard to piety. Tliis dissolvent, were the use of it ever so lawful, is infinitely too weak to melt ' the canial mind, which is enmity against God.' On the contrarv, compliances that imply an abandonment of principle, ^vijl certainly not procure attention to jirinciple. 'i'he cau>e of truth and righteousness is indeed rendered more at- ON FRIVOUTV AND THE LOVE OF THE WORLD. 401 tractive, by tlie gentleness, meekness, and g-ood humour of its votaries: and instruction is always impartee, oidy when it recommends solid instruction. But in the case spoken of, the instruction is either not brought for- ward, or it is miobser\"ed amidst a thousand impertmences — at least irrelative ideas. The effect is, that the complai- sant pretender to religion is courted and praised by the people of the world j but they receive no pious impressions from him, because he either feels none himself or exhibits uothlns: in his discourse and actions tending to communi- cate any to theiti. They earn- away only the remembrance of his ingenuit].- and wit. A lamentable result this from conversation or ^^Titing: but much more so, when it is all that arises from preaching! For tliese reasons it appears to me, that the excuses usually alleged in favour of what I may call frivoiit)- in a religious character, are inadmir:ible. Lot me pix)ceed further, and show its injurious consequences. It militates against the spirit of piety. \Aliether it mani- fests itself by the inordinate love of pleasure, by fickleness of disposition, by an undue attention to the affairs of diis life, or bv an excessive regard for the esteem and the ap- plau<:e of the world, it seems to be incompa^^ible with the tlourishinfiT state of ever)' qualit)- that entei-s into the essence of true religion. It has been said, that the mind caimot be properlv intent upon two objects at the same time. Doubt- ful as this position may appear when the objects projx)se>^ rRIVOLlTV AND THE LOVE OF THE W0R1>P. of nominal Cln-istiiins, ;is well as of others, the general turn of the conversation should suit the duties of the day. Partly, therefore, tlu'oug-h a long-protracted meal, partly through the ill state of the body occasioned by sensual indulgences impro[)er at that time, and principally througli the want of a disposition in the mind itself for devotion, the house of God M'ill in the afternoon be resorted to at a late hour, or not at all. Similar negligence or omission will take place in the evening, with respect to domestic worship. Neither is it certain, that when attention to company, unci to discourse concerning the things of this life, occupies so jnuch of a man's leisure, he will be able to secure time for the regular discharge of even private duties. How fatal must such interruptions j)rove to the exercise and growth of personal religion ! We can with diriicidty avoid apprehending, that it will in this case issue like the seed which fell among thorns: * the cares of this world, and the dcccitfulncss of riches, and the lusts of other things entering in, choke the word, and it becometh uniVuttful.' I do not intend to confound the frivolous in a religious view, or the worldly-minded in the church, Mith immoral or hypocritical pretenders to piety: but it is highly proper to notice, that the partition between them is at times ex- ceedingly thin, and that the former may, before they are aware, find themselves so much entangled with the latter, as scarcely to be able to get loose; if they do not, by merg- ing into them entirely and beyond recovery, prove that the two characters never differed from each other, except in appearance. What has been long since remarked con- cerning self-esteem, that the man who indulges in it to the full extent of his merits will soon take up praise upon trust, and thus become involved in debt, is aj)plicab)e to the case of one ^vho, in complying with his own humour and with that of others, proceeds to the utmost verge of innocence and lawfulness: he will probably not stop there; but will permit his inclinations to pass the bounds in nmny ptace> on different occasions, and it will bo well if hg a.h\ays ON FREVOHTY AND THE TX)VE OF THE WOHLD, 405 finds himself disposed to return. The wandering's may recur more fre{iuently, and the ground to be retJ'aced be- come greater in extent, till at length the advance proves so considerable, that retreat appears not only extremely cs no more excellences than may be found in many who are pro- fessedly people of (he world ; and the benefits resulting from religious acts, but ill repay the grief and di^gracc caused by them to their pious connexions. These \ui- happy charges, which were at fii*st disputed, become at last too glaring to be denied. I do not say that where a trilling or M'orldly disposition prevails in a professor of godliness, it will issue in all these evils. It carries some to greater lengths than others, and its fatal influence is felt differently in different circumstances. But that some of these effects may be apprehended from its continued in- dulgence, is too manifest from the melancholy event in iuany instances. It will not be denied, except by those Avho feel inclined to consider piety as recpiiring nothing nio)"e than the absence of vice or irreligion. The danger, too, that has l)een just stated, v, ill, I should suppose, strike all excej)t the per^ous before mentioned. Should frivolity and the love of the world escape tiic worst of those consequences to which they tend, they at least expose a man to disrepute among the most valuable of his religious friends. He may be tolerated by them, but he cani;ot be esteemed. He certainly will not be a j)ro- nioter of their failh and holiness. On the contrary, the re- laxed state in which his piety ajipears to be in its exercise and practice, sets a bad example to his fellow mendjcrs. lie also subjects his own community and denomination to the censure of otlicr religious lx)dies. Will a man who has piety at heart, choose thus to grieve and dishonour his Christian associates? Will he, by his imprudent conduct, consent to tempt the weak and the ill-inclined to turn aside? If C'hristiaiv charity cr.lls upon him to deny himself gratifications which he could indulge in solitudi' with a safe conscience, that he may not hurt the feelings or ca^' FRIVOLITY AND THE LOVE OE THE WORLD. and tlic more (lce[)ly he is engai^cd in planirnis^ and pin'- ^uing" spiritual objects, so far as attention to otlier dutie'< will admit of, the less likely Mill he be to in(hili;e tliat kind of disposition, which, however beeomiui;: it may ap- pear in a man of the world, is nevertlieless frivolous in a man of piety. There is no real Christian, let him have ever so few means of seeking or enjoying eartiily good, who can M'holly dispense with adopting the measures just recom- mended for his safety. A world that presses so continually on our senses and our imagination, about which we have so nnich occasion to think, in which we are so often called to act, to which we are so strongly and on so many ac- counts attached, and M-here we meet Avith so many that can give us pleasure or pain, benefit or injure us, can hardly fail of assaulting us with advantage imder any cir- cumstances. But the lively and the young, the men of ta- lent and of enterprise, those whom Providence has loaded vith wealth or raised to eminence, have particular need for caution. There are numerous parts in which they lie open to attack. They come in contact Avith the men and the things of the world in many places, and are therefore exposed to a greater variety of injuries. The eternal safety, indeed, of those who are much en- gaged in the world, is not impossible with Him with whom * all things are possible.' He called Matthew from the ' re- ceipt of custom,' and Zaccheus who was ' chief amcMig the pui)licans.' He has preserved many in the courts and fa- milies of princes, jmd some upon thrones themselves. In the middle ranks of life, there are not a few whose fami- lies are pious as well as genteel; whose spirit and conduct arc as estimable in the church, as their appearance is re- spectable in the world; who are celebrated for religions exertions, as well as for 'works of benevolence;' whose Sntelligence, good huinoui", and pleading matmers, render tbein acceptable to the Avealthy and the noble, witlioui, t}ic sacrifice of conscience; whose cheerfulness, hi short, is ON FRIVOLITV AND THE LOVE OF THE WORLD. 4 [3 sanctified by piety, and whose piety derives grace and in- fluence from cheerfulness. But wliere greatness and good- ness unite in an cxtraordinaiy degree, the usual means by which this wonder is effected, appear to be a course of long and sharp afflictions, either preceding or interrupting prosperit}'. The trutli of the observation is stril^ingly ex- empUfied in the history of the patriarch Joseph, and h\ that of king David. The real Christian, therefore, who enjoys an uncommon share of earthly bliss, may see what kind of lot awaits him, if he be not * sober,' or docs not * watch unto prayer.' Those who, amidst sucli tempta- tions, are enabled to ' keep tliemselves unspotted from the world,' are peculiarly indebted to the providence and grace of God. Wliatever cause of regret the man of j)iety may have, that his means for activity and enjoyment in the world are more circu.mscribcd than those of others, he at least has the consolation of being exposed to less danger. The pe- tition of Agur, 'Give me not riches,' implies more than ordinary grace in the man who presents it M'ith sincerity. But whatever difficulty may attend the preferring of such a petition from the heart, there is abundant reason why the Divine Being should not be considered as unwise or unkind in vvithholding riches, in numbers of cases, with- out solicitation for that purpose, if it be indeed true, (as no doubt it is,) that ' it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the 'kingdom of God.' The more than ordinary danger of a pious man who prospers in the \vorld, may serve to show us the alarming condition of the irreligious in the same circumstances. Exposed to similar evils without any counteracting prin- ciple within, and even with a disposition of mind favour- ing the enemy instead of resisting him, what but ruin nuist be the result, if divine grace does not prevent ! The de- scription given in the inspired writings both of their cha- racter and of their end, is extremely atfecting. These * men 414 ON FRIVOLITY AND THE LOVE OF THE \VORLD. of the world, whose belly is filled with God's hidden trea- sure, and who leave their substance to their babes,' have their portion in this life.' Their feet are ' set in slippery phices.' The M'icked man Mho ' flourishes and spreads himself like a green bay tree,' in a short time will disap- pear, and *his place shall know him no more.' Nor is this representation intended only for the wealthy man, Mho, setting his lieart on gain or pleasure, despises or neglects the ijoor. Had insensibility to a wretched pauper been wau'iug, there would still have remained a crime charged in the parable of oiu* Saviour to the account of the rich man ^ who was clothed in purple and fine linen, and who fared sumptuously every day.' It appears, in the sequel of the story, that he Avas an infidel, or at most a merely nominal believer. We are not to consider these cautions as prohibitions of industry or of animal gratifications in eveiy vicAV and degree; but as indicating the necessity of imiting to activity, temperance, and mercy to the poor — qualities infinitely more noble in their nature and their use, and which tend to restrain the passion for grandeur and sensual delights v.ithin due bounds. It is proper for mc to observe, however, that as a man, though he be rich, may yet be saved, so also a man, though he be poor, may notwithstanding perish for ever. There are temptations incident to poverty, as mcH as to wealth; and their success too often proves fatal in the one case, as well as in the other. The person Mho, like Lazarus, has 'evil things in life,' Mill not, like him, 'be comforted' in glory, unless he resembles him in his regard for ' Moses and the Prophets.' ESSAY LII. ON THE TESTIMONY OF A GOOD CONSCIENCE. There are cases in which an individual labours under mental absence to such a degree, that he knows not whlit he is doing; and many more, in which his ideas succeed to each other so rapidly, that most of them are noticed too slightly for recollection. In general, however, espe- cially in affairs of importance, there is too much atten- tion and deliberation, design and effort, to admit of such ignorance or forgetfulness. At these times, we cannot think, or speak, or act, without knowing that wc do so; and it is this knowledge, which lays the foundation for that inward censure or applause, which we all experience — particularly on some occasions. The mind erects itself into a judge of the internal or external transactions which it has witnessed, determines their nature, and pronounces sentence on them accordingly. The peculiar weight that attaches to the decision of this invisible power, and the great importance of having it in our favour, especially where it is rightly informed, and its sentence is according to tmth, must be manifest to eveiy one, upon the least reflection. The difiiculty which attends an arrest of judgment, or the eluding of its. execution if pronounced, is imcommonly great. Conscience (or know- ledge hi conjunction, as this faculty is correctly styled) is able to take cognizance of what passes on the part of an individual in retirement, as well as in society; of his thoughts and emotions, as v.'ell as of his words and actions: it can try a cause without regard to time, place, or any 416 ON THE TESTIMONY iA A GOOD CONSCIENCE. other circumstance : it is never inicler the necessity of letting a criminal escape, for want of evidence ai^ainst him: and its sentence may be instantly carried into efl'cct. The imi)ortance of a favourable result is best learned from the evil attendant on the contrary, as the value of ease and pleasure is best known, in £^eneral, by tlie experience of l)ain. I shall endeavour to illu»iratt» this importance, by detailing a few instances. The first instance I shall mention of its desirableness, namely, in the discharge of religious duties, may to some persons seem rather mysterious. ]?ut it does not follow,, from their not being aware of what is to be feared or hoped for from the King of heaven, with whom they have peculiarly to do on those occasions, that his displeasure or favour is not of the highest moment; or from their igno- rance of or unconcern about their disposition and conduct respecting him, that he is equally ignorant or regardless of those subjects. The real Christian is apt to judge, and not without reason, of the light in which he appears to the Great Object of religious Morship, and the kind of recep- tion he may expect to meet with, from the idea he forms of his o^^^l character; and the affair seems the more im- portant to him, on accoimt of the frequency with which the seasons for performing the duties in question recur. In these exercises, it is absolutely necessary to the enjoy- ment and interest of the true worshijjper, that he should think himself in some !, the gay, and the insensible, are involuntarily struck with these subjects at times. Hut there are some in whom the concern occasioned by them is deeper and recurs more fre- quently, ^lost of all may it be supposed, that the man of piety will be affected by them — especially when the i)ro- gress of time, or a particular incident, powerfully impresses tiiem on his imagination. Under these circumstances, w hat can allay his fears, and inspire him with hope ? It is ma- nifest that nothing tends so effectually to produce these valuable objects, as some degree of evidence that his sins are pardoned for Christ's sake, and that he is in part re- newed by the Holy Spirit. It is in vain to expect, how- ever, that the Spirit will bear witness that we are the chil- dren of God, without the concurrence of our own spirits. He whose conscience charges him Avith living in sin, de- ceives himself in supposing that he is ' an heir of salva- tion.' How anxious every one who looks steadily forward to the great events which lie hid in tuturity, is to know that 'he is passed from diaih unto life,' I need not say. It is a concern whicli, liable as it may be to languish, often revives and ac(|nires strength, as he advances to the de- cline of life. But to suppose, in opfjosition to the judg- . ment of conscience, that in proceeding toward the future state he is proceeding toward heaven, would be to ' put asunder what Cod has joini'd together.' We n»ight as well exi)ect to lia\e the heat of the sun without its light, or a living ])0(ly without the vivifying spirit. Again: in cases of remarkable pros|)erity or adversity, the internal judge in (piestion is capable of exercising great influence. He who is at variance with his own mind, Avill fmd himself incapable of admiring the splendour or of enjoying the sweets of his success in life, on account of tha anguish that preys upon his spirit. On the contrary, if he is on good terms \vith himself, he Mill not be wiihiait ON THE TESTIMONY OF A r.OOD CONSCIENCE. -HO n friend who can cause ' liylit to arise in darkiKss,' and alleviate the distresses of his situation. There are seasons in which every one is comparatively propj)erous, as there is no one who attains liie sinnmit of earthly felicity; and how wretched woidd it he to have the nionuMits of enjoy- jnent imhittered hy a secret hearer of evil tirlini;s, uhoin we could neither contradict nor disuiiss. The evils of life, however, are likely to occur more sensibly, J t <>>* THE TESTIMONY or A OOOD CONSCIENCE. iii£^ liimself, when he observes, ' I delight in the hiw of God iifter the inward man; hut I sec another law in my members wiirrinj^ ai^ainst the law of my mind, and l)rini^- ing me into eaptivity to the law of sin which is in my members.' The true believer will have constant reason to exclaim, ' O wretched man that I am, who will deliver me from the body of this death!' Having made these remarks, I shall not be supposed to estimate the character of the person to whom the testi- mony of a good conscience attaches at too high a rate, or to set the blessing at a price which cannot be paid for it in the present life, in annexing the following observations. Wherever, then, a good conscience really exists, a deci- sive victory has been gained over habitual omissions and violations of duty to such an extent, that it may be truly said, ' Old things have passed away ; behold, all things have become new.' The sins confessed lienceforward will relate to former periods of life, rather than to the present period; they will be those of inadvertency, rather than those of presumi)tion; and where, unhat)pily, they are of the latter description, they will be forsaken, as well as acknowledged. There may be sad occasion, it is true, for fresh abandonments: but the evil ])riucii)le whence they j)roceed will be watched with a jealous eye; its efforts will in many instances be l)aflled; it will not succeed with- out opposition, much less be sutfered ([uietly to remain master of the field. With regard to the holy [jrinciple, whatever may be its j)resent state in the soul, the object constantly aimed at will be, that it may 'renew its strength day by (h»y.' It comparatively seldom happens that occa- sional defeats of this i)riiici])le materially injure the moral or religious character among men. I am not representing the saints as enjoying the testimony of conscience in their favour more frequently, or to a greater extent, than cir- cumstances warrant; but I am descril)ing the character of one who truly possesses it at any time, or in any degree. Nothing has been here said that is at all inconsistent with ON THE TESTIMONY OF A GOOD CONSCIENCE. 425 deriving^ pe;ice for the wounded conscience from Christ alone, whetlier at the comiuencenient of piety, or diirinjj its progress. I have been describing the sigiis of a healthy, not the symptoms of a diseased conscience; its state after taking' the sovereifi:n remedy prescribed in the ivospcl, not its state prior to that act; the fidl etlect of the remedy, not its partial effect. A pure conscience, therefore, requires the forsakini^ of habitual sins, and godly sorrow in confessing before (iod our sins of inadvertency, together with those into wliich, notwithstanding our general circumspection and diligence, we may be occasionally surprised by tem})tation. With respect to the means of preserving such a conscience, be- side the constant vigilance and self-denial just now men- tioned, as also the daily review of our disposition and con- duct, and the comparing of them with the dictates of rea- son and of Scripture, there are certain means of a more ge- neral nature, the happy influence of \\^hich, with the di- vine concurrence, will be no less great, than it is noble and generous. The true believer will not forget, that he was originally condemned by his own conscience for sins of omission and connnission without number, and of dif- ferent kinds; that even the whole of his internal and ex- ternal character prior to conversion, however virtuous or religious it may have appeared, was essentially deficient; and that in these alarming circumstances he could obtain no mental ease, except through the righteousness and blood of Christ. To these great objects he must continue to look, and upon these high considerations he must continue to depend, as long as he lives, for deliverance from the sen- tence which conscience, enlightened by Scripture, will be always renewing against him for accessions of guilt and repetitions of offences. The same considerations which prociu'e for him relief from the accusations and censures of his o^ni mind, which no confessions, repentance, or amendment on his part, even supposing them to be sin- cere, are authorized by the Deity to eflfect, tend most VOL. II. 3 H 426 ^)^ '^'HE TESTIMONY OF A GOOD CONSCIENCE. Strongly to prevent, or at least to clicck, such a disposition and behaviour, as would lay a foundation for the accumu- lation of fresh charges a^'ainst him in future. He has al- ready experienced the important use of these sacred to- pics to no inconsiderable extent, in turning him from sin to God; and therefore, from constantly endeavouring to enlarge his actpiaintance with the nature, the force, and the tendency of those great facts and tmths which com- pose the gospel, he may augur the happiest results, with regard to ' cleansing his conscience from dead works,' and ' serving the living God' in a greater and progressively in- creasing degree. It will be proper also for him continually to bear in mind the i)owerful co-operation of the Holy Spirit, which he may expect in the arduous work of sanc- tiilcation; since nothing tends so much to encourage ex- ertion and perseverance, as the expectation of effectual aid, and the persuasion of final success. For obtaining assistance so valiKible and requisite, he will not fail to unite fervent prayer \\ ith reading or hearing the word, and with holy meditation. " I may add, that his frequent interviews with the Deity, in which there is such a mixture of awe and of freedom, of humiliation and of hope, of supplication and of confidence, of sorrow and of joy, tend, of them- selves, to produce a state of mind extremely favourable to preserving or restoring peace of conscience. The importance of the means just recommended for maintaniing an inward calm and sun-shine is so great and indispensable, and their success, under a divine in- fluence, is so remarkably extensive, that some have (pies- tioned the propriety, or at least the necessity, of using other means. But as it is too possible to ' hold the truth in unrighteousness,' I must be allowed to mention tlie re- maining expedient. The cultivation of a taste for inno- cent and useftd gratification — the daily occupation of the thoughts and conduct in some worthy pursuit — and the fre- quent contemplation of our rapid a(b. ance towanl the future \vorld, will not be witliout their use for the same desirable ON THE TESTIMONY OF A GOOD CONSCIENCE. 42/ purpose. In employing these means, let not the real Chris- tian tiiink that he is entirely divesting life of ease and en- joyment. Let him remember, tiiat all his fellow Chris- tians have similar difficulties and trials to encounter, who are yet far from Inmgining that tbcy are dejjrived of hap- piness in this world, because they are called upon to re- nounce tliG ' pleasures of sin.' Without sanctifi cation, the testimony of a good conscience cannot be obtained or preserved ; and the advantages resulting from the lat- ter, have already been stated. I should think it is obvious that they enter into the very essence of substantial and durable felicity. To this end, the future must be con- nected in our thoughts with the present and the past; as also the consequences of sin and holiness in the world to come, with their effects in this world. What person can read that ' there is no condcnniatiou to tlicnl that are in Christ Jesus, who walk not after the flesh, but after the spirit,' and not wish to be in that situation ? ' Blessed,' indeed, ' is the man whose transgression is forgiven, whoso sin is covered.' * Blessed is the man to whom the Lord inipntetli not iniquity, and in whose spirit there is no guile/ 8uch a man is ' satisfied from himself; and having proved his own work, hath rejoicing in himself aloae, and not in another.' It must not be forgotten, however, that there is a cir- cumstance which tends not a little to Vv'eaken the impor- tance attaching to the testimony of conscience, whether favourable or unfavourp.ble ; M'hicli is, that the faculty it- self, with ;dl its intelligence, probity, and pouer of giv- ing inward quietness or producing mental distress, is liable to misconception. In that case, it may condemn where it ouglit to approve, and the contrary. Thus both the pain and the pleasure which it causes, niay be founded in mistake; and being considered as certain prognostics of condemnation or acquittal in the great day of account, may occasion groimdless apprehension, or the most fatal securitv. IIow can it be discovered when the declaration A29' o\ Tiir, Tr.«;TnioNv or \ r.oon roN-^cir.N'rr:. of our OM n miiuls may, and anIk n it may not, he safely relied upon? This is certainly a question of considerable moment. In replying to it, let mc first examine tl\e case in wliiclj con- science passes an unjust sentence of cojidcinnation. It cannot be said that this bappeu'^, when the act censured is lawful or indifferent in itself; l)ecause though that is the fact, yet as the person thinks otherwise, or at least is \in- certain, he ought to have abstained iVom it. This the uj)ostlc Paul expressly affirms in the case where meats oficred to idols were [partaken of, while suspicion existed of the act being contrary to tlie divine will. In such in- stances, tl'.e dictates of conscience are authoritative, even ■when founded on mistake; and sin is committed by re- sisting it, even when that M'hicli it j)rohihits is no sin. Grievous as it may seem tliat a man sli()u!ecuted in one city,' to ' flee to another.' \\'hen a man is guilty of injury from a religious motive, through mistake, that mis- lake is no sulFicient plea for him in bar of punishmeutj and if lie suffers in consequence, he has no right to complain of any one, except himself, lie ought to have made pro- ])er inquiry concerning his duty, before he tlrew siich in- ferences. But the most common, and at the same time tlie most awful, cases in which conscience acquits when it ought to condemn, are where goodness among men is mistaken for goodness in the sight of God, and where the form of god- liness is substituted for its power. Ihere is reason to fear, that these cases liapi)cn not mifrequently among the moral and the useful members of society. Characters of the de- scriptions alluded to, know neither the extent of their duly toward God and man, nor their own hearts and ways, 'i'hey are unacquainted with the nature of that faith and of that repentance which are essential to the formation of a truly pious character. They think that religion consists merely in abstinence from gross vices, in the exercise of private and social virtues, in assenting to the articles of the Chris- tian faith, and in attcMiding to the forms of divine >vorship. On this [)artial and erroneous view of the most momentous of all subjects, conscience approves when it ought to cen- sure, speaks peace when it ought to excite alarm, and pro- mises heaven when it ought to inspire a strong apprehen- ON THE TESTIMONY OF A GOOD CONSCIENCE. 433 $ion of the ' wrath to come.' To occasion the neglect of the only means of security amid the greatest danger, must be the fatal effect of such a mistake. Whatever allow- ance the justice and mercy of the Divine Being may be pleased to make for such an error, wliere the means of information are scanty and difficult to be procured, it is not probable that they will extend the indulgence to those who have never ' searched the Scriptures,' though in their possession, on the most interesting topics just mentioned, and who are not in the habit of fervently imploring the aid of the Holy Spirit to ' lead them into all truth.' Tliere is the more reason to dread the consequences of this neg- lect, as they cannot pretend that they have no cause to suspect themselves of error, since they well know that the sole origin of their present sentiments and practice is the example of others — not any consideration or inquiry of their own; and that they have often been told of the mis- take with a view to its connection. To suggest the possibility of conscience acquiescing without rejison in adopting or rejecting, retaining or dis- carding, religious principles, may at first view appear un- charitable; but the appearance ought to vani-h, when the author of the suggestion is willing to take the caution as well as to give it. Principles that affect the nature or tiie strength of pious dispositions, together with their proper infiuence on the conversation and conduct, as also on the schemes and pursuits of the holder, so far as religion is concerned, never can be of trifling consequence. If, then, conscience approves or disapproves of them, in opposition both to the received i*ules for interpreting the meaning of a writer, and to the spirit and practice of the apostles, and where there is no proper improvement of other principles that are acknowledged, no suspicion that sins which easily beset the person may warp the judgment, no careful search after trutli, and no serious prayer for divine assistance, its errors ought not to be considered as exempt fi*om guilt and danger. VOL. II. 3 I 434 "^^^ 'IH'^ TESTIMONY OF A f,OOP CONSCIENCE. The last instance of approbatioti, Avithout cause, on tlie part of conscience, which I sliall here mention, is siniihir to the former, though possibly not so awfully ruhious in it» result. It occurs when a professor of religion, satisfied with rec^ardiniic M'hat he considers to be essential to faith and repentance, never recollec'ts that it is his duty to * observe all things whatsoever Christ has commanded.' The consequence is, that he lives in the neglect or viola- tion of many sacred precepts, without ever incurring the reproach of his o\\n mind. The evil I refer to at present, relates not merely to dis- puted points among real Christians on the subject of dis- cipline, but to imperfections in their ideas both of doc- trines and of duties. For instances of it, I need only have recourse to the just censiu'es passed on the church by the world, on religious denominations by eacli other, and by one Christian on another. \\'ere the dictates of reason and of Scripture to be consulted, it would probably ap- pear that similar censures might with propriety be ex- tended to the most perfect; and tliat on the more minute points of faith and practice, we are all ajjt to acquiesce imjustly in our own conduct. Be that as it may, the sa- tisfaction felt in such a case is no justification of such conduct. I do not say that a taie believer or a real con- vert is to remain unsettled and changeable in his opinions or practice through the whole of life. It is not likely, let liim intjuirc and con^ider ever so much or so often, that he will find occasion for any great alteration either in his princi[)les or his conduct. But it becomes him always, according to the apostolic maxim, to ' prove all things,' while he is careful to ' hold fast that which is good.' Were this maxim ne\er to be adopted in the religious world, no error Avould ever be corrected, no defect would ever be supplied. The mind of a truly pi(ms man ought con- tinually to be open to instruction, admonition, and re- proof. How can ho grow in knowledge or in lK>liness, if tluit be not the case? 'Departing from evil, and doing ON THE TESTIMONY OF A GOOD CONSCIENCE. 435 good,' are progressive AA'orks. \^'e arc always to be * going on tOAvard perfection.' It is owing to inattention to this matter, that there arc sucli gross imperfections and ble- mishes in many who arc accomited pious; that real re- ligion sufl'ers so much reproach in the world; and that it is so difficult to discern in what respects ' the righteous is more excellent than his neighbour.' In such cases, it is no excuse that the olTcnder does not know better. His ignorance is an aggravation of his fault, since he had suf- ficient notice of it, and means for its removal. We ought to be anxious not ouly to have * some good thing in us toward the Lord God of Israel,' but * to walk in all the commandments and ordinances of the Lord blameless.' Such are the remarks that seem proper to be made concerning the course to be taken when conscience pro- noimces a wrong sentence. There is one more important case still to be considered, and that is, where conscience is not permitted to pass any sentence at all, or at least where the sentence is wholly disregarded. That this is possible, experience too Avell proves. The mind has a })0wer of diverting its attention from disagreeable sub- jects, and that power is very frequently abused — particu- larly wlien the subject is of a religious nature.. This with- drawment of the thoughts from the unpleasant topic is greatly facilitated, by calling in the aid of company, bu- siness, or amusement. Even in retirement, and in the wakeful hours of night, it is possii)le to effect the same diversion, by setting the recollection and the fancy to re- vive the more agreeable scenes of the past day. Thus conscience is not allowed to bring its cliarge, or at most to obtain a fair hearing. The mind being called off by a variety of objects, or distracted among them, the voice of conscience cannot engage tlie attention for a sufficient time, or is lost amid the clamours that arise from different quarters. Hence it is, that religious impressions are so often either not received, or so soon elVaced. Hence it is, tliat awakenings alteniatoly ebb and flow so long before 43G <^>^ THE TESTIMONY OF A dOOD CONSCIENCE. they settle in sound conversion. Hence it is, that many a sinner continues insensible for years to the warnings and encouragements of religion. The internal lawgiver, wit- ness, and judge, seems in this case wholly divested of his power. But let not any one suppose that he is dead, be- cause he may be lulled to sleep; or that he must always remain a prisoner, because he has been bound with fetters. There are intervals when the sleeper awakes, and when the prisoner breaks loose frojn confinement ; in which cases he is only rendered more fierce and terrible by thig ill treatment. The tranquillity that the wicked enjoy is liable to so many interniptions, that the prophet declares they are ' like the troubled sea, whose v.atcrs cast up mire and dirt:' ' There is no peace, saith my God, to the wicked.' It is therefore the interest both of the sinner and the back- slider, instead of endeavouring to stifle tin; dictates of con- science, to agree with this formidable adversary quickly. It must be owned, at the same time, that it is not im- possible effectually to van(j[uish this enemy during the pre- sent life. We read of conscience being ' seared as with a hot iron.' As th6 sensibility of the body to heat may be overcome by repeated scorching durmg a length of time, so the sensibility of the mind to evil nuiy be considerably blunted, if not destroyed, by long continued neglect of it, and strivings against it. This, however, will be found to be no advantage hi the end, but the contrary. The part of the body that is rendered insensible to heat, may be fatally burnt before the danger is perceived. The ease attendant on a mortification is the liarbinger of death. To injiu'e the sight does not remove the precipice that is be- fore the traveller; it only prevents his sense of actual dan- ger, and his turning aside to avoid it. This state of mind is an awftd sign that God has given the person up to ' blind- ness of eyes and hardness of heart.' It signifies little to impose silence on conscience through life, unless the siunc artifices or force could annihilate hell; since the former will only rage with tenfold fury in the world to come, ON THE TESTIMONY OF A GOOD CONSCIENCE. 437 and tliut for ever, on account of the temporary restraint. * When they shall say. Peace and safety, then sudden de- struction cometh upon them, and they shall not escape.* On reviewing the subject, it appears that the Divine Being" has endowed man with this wonderful power of con- science, not to be a tormentor, butj as the vicei^erent of Heaven, to be a guide, a protector, and a comforter. Let us not treat it, then, as a malignant spy on our actions, or as an impertinent intruder on our pleasures. Its object h not to mortify us, but to ensure our safety; to detect not us, but our enemies, who, under the disguise of friends, arc too often harboured within our bosoms; and, by bringing us before its tribunal, to prevent our being condemned at an infinitely more tremendous one. It wounds only with a view to heal. With the assistance and under the control of the Scriptures and the Holy Spirit, it is capable of af- fording us the most useful instruction, and its approbation is, as we have seen, a kind of heaven upon earth. Let us not, by neglecting it, confine its benefits to checking us in our evil courses for our own good in this life, and for the good of others. Let us not, by abusing it, convert it into a bitter and dreadful enemy. We see, however, that conscience, with all its know- ledge, im})artiality, and power, is not to be trusted without the word of God, whenever it is accessible. Where, in- deed, that assistance cannot be obtained, its defects and errors in judging, provided it makes the best use of the means that are in its possession, will probably be overlook- ed by the Great Judge. But it cannot expect the same al- lowance for its weaknesses or faults, M'here the Scriptures have been neglected or misimprovcd. It would have been excited by them to the use of its own pov/ers, and assisted in their exercise. It would have found its darkness en- lightened, its errors corrected, and its views enlarged. Its censures and its conmiendations would have received in- fallible confirmation. The alarms which it causes to the careless sinner would be strcnglhcned, and the anguish 438 ON THE TESTmONV OF A GOOD CONSCIENCE. with which it distresses tlie humble penitent Mould be soothed. It ought, therefore, to consider disregard of the inspired vohinie as a crime of the greatest magnitude. How happy are they who have the testimony of an en- lightened conscience in their favour! To God they owe tlie blessing. Once they would not seek inlbrmation for it, nor hearken to it; and if tliey had done both, still they would have been unable to answer its just charges, or to i)revent fresh complaints. It was the influence of the Divine Spi- rit which made them * commime with their own hearts,' that disposeel, removed every obstacle to true peace and safety. Let them never become insen- sible to the value of a tender conscience, but be anxious to cherish and preserve it. Let not the inconveniences attending conscientiousness, whether internal or external, though they should be such as the generality of Christians do not meet with, prove either discouragements or snares; since God is able to compensate their losses a hundred- fold even in this life, and will certainly bestow an infinite re- ward upon them in the Avorld to come. ESSAY LIII. ON REPUTATION. The value of reputation, so far as it can be enjoyed con- sistently with the testimony of a good conscience, is too well known to need much proof or illustration. A good character has been justly called the estate of a poor man; since by procuring liim employment and confidence, it supplies in j)art the necessaries and comforts for which an estate is desirable, and sometimes actually bestows on him an estate itself. Without it, even the rich and the great will find their advantages much diminished, both v/ith re- gard to their own benefit and that of others; they will ob- tain no respect from their inferiors from any motive that reflects honour upon them, nor will their acquaintance be prized or sought after by their superiors or by their equals. It may easily be supposed that a good character is no less important to a man of piety, than to the rest of man- kind; and as natiu'ally presumed that he will be equally anxious, if not more so, to secure it. This, however, is by no means so universally the fact, as to preclude the pro- priety of some remarks on the subject. I do not, indeed, mean to insinuate that a real Christian can be habitually inditfercnt to his reputation as a moral man, or that he does not in general deserve to be considered in that light. But it too often hapj)ens, that a religious character, separate from any prejudice conceived against him on account of his piety, is not the kind of man, which the world, from a 440 ON REPlTATrOX. reasonabh^ rci^ird to its own welfare, is apt to judge wortliy of its esteem, its friendsliip, or its tnist. The resix-ctable part of mankind, whether relif^ious or otherwise, look for the common virtues, as also for an agreeable temper, in conjunction with the ability and the disposition to be use- ful, in the person with whom they wish to be connected. There are not a few instances, liowever, in which professors of religion, without being so grossly lax in morals as to expose themselves to the spiritual censures of the church, are extremely deficient in a variety of good qualities, and chargeable with weaknesses and faults almost bordering on vices. A few examples shall be given, by way of ex- planation. There are some Christians, inoffensive, honest, and temperate, who, for want of industry, lie as a burthen on society. Others have talents, and a disposition to use them; but, wanting ])rudcnce and economy, reduce them- selves to Ijeggaiy, if they do not become involved in debt. There arc Christians in business, who, though they may not themselves deceive their customers in regard to the qua- lity or quantity of the goods sold, will not prevent their sen-ants from committing fraud in these respects. Some professors of religion, in manifesting their zeal, as well as on other occasions, forget their obligations to kindness, meekness, and patience. Of those, in fine, who are * rich in this world,' there are certain in the church justl\- com- plained of, as ' not giving to their servants that which is equal,' or as exercising benevolence in a veiy scanty de- gree, if they do not incur tlie reproach of avarice. These evils are certaiidy not generally prevalent among the pious: yet they are sufficiently common to affect their worldly credit as a body. The injury done to the charac- ter, to the comfort, and to the interest of the defaulters themselves, as also to their families and connexions, is not inconsiderable. ]'>ut the principal injui*y is sustained by the cause of piety, which is the cause of God; by the friends to that cause, and by the souls of men. What will the people of the world think of religion, wlien they see its ON REPUTATION. 41J, votaries worse, instead of being better than themselves? Tliey well know that their judgn^.ent is correct, in esteem- ing- private, domestic, and social virtues at large, to be reasonable and important. They Avill probably be too ready to infei-, therefore, that the principles and the ob- servances which do not ensure the practice of those vir- tues, can never be good or useful, and that in neglecting them, they cannot risk any great loss or suffering, \\lvdt dishonour do these ideas reflect on the Christian scheme, and the divine perfections so wonderfully displayed in its formation and execution; on the revelation of this scheme in the Scriptures, and its promulgation by the ministry of the word; and on the Holy Spirit, who sets it h.ome upon the heart! How injurious is this reasoning likely to prove to the increase of the pious, and to the salvation of men! How exceedingly must that part of the Christian church be grieved, whose ' conversation is as becometh the gospel of Christ,' and who 'adorn the doctrine of God their Sa- viour in all things.' There is nothing that can palliate, much less excuse or justify, in any who call themselves Christians, this gross inattention to their reputation in the world. Let them not say, that the censure passed upon ihem by the unbelieving and the ungodly deserves, upon the whole, no regard, since tliey have the approbation of God and of their own con- sciences; for the censure is just in the present instance, and the opinion that they have the divine approbation and that of conscience, while they live in the neglect or viola- tion of known duties, is founded in ignorance and error. It never can be the intention of the Divine Being, that certain dispositions and actions proper in themselves, as well as honourable and useful among men, should be en- tirely overlooked, because others ought to precede them in the cultivation of piety, and are more nearly connected with it. The love of God is, no doubt, the ' first and great commandment in the law;' but it should be remem- bered, that ' the second is like unto it,' namely, ' Thou VOL. II. 3 R. 442 ox REFLTATION. shalt love thy neighbour as thysc'tV The foniior, there- fore, ought not j;o to engross our anxiety, exertion^, self- denial, and prayers, as that the latter cannot he regarded, except so long and in such respects as suit our ease, our inclination, or our interest. To speak of any duties owing to ourselves or others as insignilicant, because they are coni- ])aratively small, is both wrong and hazardous. They are branches really belonging to the tree of which faith is the root; and to check their growth, or to impede their fruit- fulness, on account of the impossibility of their ever being so large as some other branches, is to mar the tree in re- spect to its goodly [)roportions and its value, if not to en- danger its very existence. As to the inijierfections un- avoidably attending the v.ork of holiness in this life, and the ])refcrableness of their falling upon the moral part of the Christian character, our business is to be ' complete in all the will of God;' and if we are not, our deficiencies and faults, to whatever cause they may be owing, ought by no means to result from cool calculation beforehand. This constant attention to proj)er and useful conduct, so neces- saiy to reputation in the world, is not to be neglected on account of any difiiculties or restraints which it may occa- sion; for if ease and pleasure are alone to be consulted in the discharge of duty, there will be little or no resemblance between a true Christian and a soldier, to whom the Scrip- tures com})are him. From the general view which has thus been taken of the principal excuses urged by some professors of religion for inattention to their character ainimg men, their futility, and 'he extreme hazard of adopting them, plainlv apjiear. Willi respect to the dictates of revelation on the subject, the writings of the apostles certainly countenance no such inatlention. On the contrary, they exhort us to ' provide things honest in the sight of all men;' to 'walk in wisdom toward them that are without;' to 'walk worthy of Gud unto all well pleasing;' and to * maintain good works for necessary uses;' because these things are ' profitable unto ON REPUTATION. 443 men.' Tlie obseiTations made in the same inspired MTit- ings on domestic and social duties, as also on the personal virtues of industry, truth, honesty, temperance, ])rudence, courteousness, meekness, and forheanmce, are such, as tliat the world itself could not exjiress them in clearer or more forcible terms. There are, however, certain denominations in the Chris- tian world, who attend very accurately and extensively to moral excellences, and to the proper offices of civil life. In these respects, they present an example well worthy of imi- tation to other denominations. Such an imitation mii^ht take place without the least injury to the study of Chris- tian principles, either in their letter or their spirit. Nei- ther would it be necessary, on that account, to make reli- gious communities resemble colonies or casts, or to impose on society shackles that are inconsistent with its general improvement and happiness. It has already been noticed, that the evils which have been complained of in the conduct of persons professing godliness, or of members of Christian congregations, are not of such a nature, or carried to such an extent, as to draw upon the offenders any public censure. Yet when it is considered how nuich it concerns the credit of real religion, the salvation of souls, and the interest of the class or congregation itself, both individually and col- lectively, that its members should be 'well reported of by them that are without,' it cannot but appear desirable that spiritual discipline was a little more strict, that the society was more vigilant, and that instances of admonition or rc- j)roof were more frequent. Nor would it be amiss, if pious clergymen and the pastors of Christian churches were oc- casionally to make considerable improprieties in conduct the subject of their sermons, enforcing their exhortations by motives derived from the gospel, in the manner of the apostles. With regard to errors in practice that might be thought too minute to form the themes of public dis- courses, they might be noticed with great ease and advau- 444 f^^' rvF.PUTATION. tagc in privp.tc visits or interviews. Such notices do not, indeed, supersede tiie importance of licarers cxtcndinr^ tlteir lut the re- grets of these communities too often attest, that there are people belonging to them of the opposite description. These persons do no more than avoid charges, or the evidence of charges, thitt woidd issue in their exclusion. They would not in some instances be suffered to retain their places, were not the society restrained from proceeding against tlieni by prudential considerations, scarcely reconcileable to duty. ON REPUTATION. 445 It is not they, l>nt Iheifs^ that causes the forbearance. If possible, therefore, they arc allowed to continue, with the no small reluctance of the conmuniity; and when they arc removed by deatli, they would occasion joy, rather than sorrow, beini^ excrescences that encumbered and endan- gered the body, were it not for the concern felt on their own account. Others, again, though they cause no dis- grace nor pain to their fellow members, yet being wholly unprofitable, excej)! in a numerical view, live unrespected, and die unlameuted. It is of no small consequence to these imw'orthy mem- bers of Christian societies, that they should be reminded of the evil and danger of their conduct. It is not enough to bear the Christian name — it must be borne with reputation. There are no exemptions, privileges, or immunities, with respect to religious obligation. Duty claims the same au- thority over the rich and the great, as over the poor and the small. Our Saviour paid as large a ransom for th« one as for the other; they have equal need of him, and en- tertain equal expectations from him. The difference be- tween the illustrious and the mean, when compared with the super-eminence of the Redeemer, is no more than the difference between the oak and the shrub, when com- pared with the height of the sky. When the wealthy or the honourable enter the cluu'ch of Christ, they enter as * poor in spirit,' and as * miserable offenders:' whatever, therefore, it may become others to think of them, they have reason to 'think soberly of themselves;' they will find those descriptions not to have become inapplicable to them, in the course of their religious profession. They pro- fessed allegiance to the King of Zion v. hen they commenced his disciples. Let them remember, that there is not one law for the great and another for the small in his douji- nions, but that the former, though entitled to deference from the latter, are bound in their turn to do homage to the common Sovereign, and to submit themselves to those who, with their own consent, rule over them in his name. 446 ON REPUTATION. Let their talents, their possessions, and tiieir elevated si- tuations in the world or in the chureh, not prove snares to the community, but be the means of promoting- its spiritual pr()si)crity. Let them not intimidate or control their inferiors in temporal circumstances, but encourage and streuijthen them: recollectiiur, that the look and lan- guage, M ithout the feeling of Christian esteeu), is a mere shadow; that 'the right hand of fellowship,' unaccom- panied by the lieart, is not worth accepting; that a place among the disciples of Christ at his table, is no honour to an intruder; and that participation of the sacred elenu-nts, is, to an unworthy communicant, a prelude, not to salva- tion, but to condenmation. Let th9m be an honour to the church, not a disgrace; a subject of joy and thankfulness to God, not of grief and anxiety; examples of good, and not of evil, to the members at large. To appear among the saints, as the j)lanets among the fixed stars, superior in size and lu>;tre on account not merely, like them, of circumstances foreign to tlieir real qualities, but of intrinsic excellences displayed and exer- cised through the medium of those circumstances, is truly noble. He who answers to this description, is eminent less for his riches and splendid figure, than for his piety and benevolence. Whatever advantages of intellectual en- dowments, eloquence, or address, he possesses, he applies them to grand and good piu'poses. Among his religious connexions, he is not a master, but a brother. He lets the cause of religion and of the poor have tiie benefit of his fortune, without re(piiring, as the price, any relaxation of discipline in his own favour. He will not grieve or cor- rupt, by his conduct, those v.hose temporal or spiritual in- terests he i)romotes by his liberality. In a word, he is vab'.ed as much in a. religious, as in a secular i)oint of \ lew. Such characters exist now in Christian societies of (lin'ercnt denominations, as well as they did in the aj)ostolic age. They reflect honour on their coimexions, and din\ise liglit and cheerfulness all around ihem. There is no fear of ON REPUTATION. 447 their gaining the admiration and love to which they are so justly entitled. Whereas they who are only endured in the community and at the Lords tahle on account of their su- periority in natural or providential advantages, notwith- standing- the pecuniary or other benetits they afford to it, cannot be otherwise than contemptible and odious in the eyes of all Avhose ' souls prosper,' whatever they may be in their own. Let not the timidity of those arovmd them be mistaken for approbation, nor the forbearance of men for a sentence of acquittal at the bar of conscience or of God. The tares are now suffered to grow with the wheat, lest, in rooting (hem up, the wheat should be rooted up also. But the time will come, when, instead of being gathered into the barn along with the wheat, they shall be * gathered together in bundles to burn them.' I by no means intend to insinuate, that inattention to character as Christians can be imputed solely to the rich. The poor too often give occasion, on the same account, for grief and censure to their religious connexions. They are exposed to the same scandalous vices and ' hurtful lusts,' to the same Avant of a pious spirit and of external regu- larity, as their superiors in the world. They, likewise, in many cases, owe their fair name, and their exemption from spiritual penalties, more to the ignorance of their fellow members, or to the false tenderness of friends, than to their own innocence. The apostles cautioned the primi- tive Christians not only against ' loving in all things to have the pre-eminence,' or being ' lords over God's heri- tage;' against being 'high minded,' and ' tinjsting in un- certain riches;' against 'loving the world, and the things that are in the world;' but also against withholding 'ho- nour where honoiu" is due,' enx^ing, discontent, 'sowing divisions,' and ' working not at all, but being busy-bodies.' — Yet it must be owned, that there is not the same temp- tation to relax discipline in the latter case, which exists in the former. Nor would there be perhaps so many in- stances of irregularity and impropriety among the com- 448 ON REPUTATION. ^ monalty in t'lc diurch, as wt-U as in the work), if their ^u- j)eriors were better ' onsaniples to tlie flock.' livery rea- sonable allowance should indeed be made, that is requisite for encouraging industry, and tor enjoying in moderation the bounties of Providence, But the pursuits of ambition and avarice too often engage the attention on the sabbath, under the pretence of works of necessity, which arc la^- fid. In the choice, too, of places for residence, on account of health, convenience, or pleasure, there is not suflicient attention paid, by some, to the practicability of waiting on the 'public means of grace,' and of disciiarging the duties incumbent on members of religious congregations. The gratifications of the table, likewise, interfere at times Avith the hours appointed for divine service. If irregular or late attendance frequently ensues in consequence of any of these circtnnstances, the complaints of that part of the congregation Mhich is more uniforndy pmictual, ought not to be ascribed to indolence respecting v.orldly con- cerns or to fastidiousness, to em'y or to moroseness. Ca- price, too, in wandering from our own places of worship to those of others, in quest of spiritual food, does not well consist Avith the gravit}- and steadiness of truly i)ious cha- racters: it indicates more of anxiety to gratify a taste that is sickly delicate, than to obtain substantial nourishnunt for the sold: it discourages the constant attendants by thinning the audience, and sets a bad example. But to fill up his place regularly in the house of God, is the least thing essential to the reputation of a man, Jis professing godliness. He should appear interested in tlie service p,erlbrined there, avoiding the indications of lan- guor, of im[)atience, and of a roving fancy. He should at- tend tlie i)rivate as well as the public meetings of the so- ciety, as often as he can; and at these meetings take the lead in acts of devotion, when called upon. In his occasional intercourses with his fellow members, and especially Mith those of them belonging to his own family, he should seize opportunities of proposing and of encouraging remarks ON REPUTATION. 449 tending to promote personal religion. He who grossly neglects these external expressions of piety, may avoid the censures of the church, but he cannot expect Christian esteem. If his private devotions are not suspected, he will at least give little proof that his mind is * spiritual/ since * out of the abundance of the heart the mouth speaketh/ The members cannot with propriety be deemed censorious, for thinking it strange that they should seldom, if ever, hear any observation from a fellow member, relative to the great object for which the society was formed, and the business to be transacted every time they meet toge- ther— particularly if he be a leading member, and even the pastor. They may well deem it a flagrant inconsistency, that he should be willing to propose and to discuss any topic, except that which might be imagined to lie nearest to his heart. If they never hear him talk on any sub- jects in his family, or when they are conversing with him, except on those that are political, literary, or phi- losophical, or that relate only to the world and to the present life, it is not extraordinary that they should hold him in no higher esteem, than they do the sensible, the moral, and the intelligent part of mankind, who make no pretensions to piety. Even should religion be the theme of his discourse, if he does not treat it in a way calculated both to entertain and to improve the soul, they have no reason, from that circumstance, to esteem him more with reference to tme godliness, than they would any other speculative believer. Christian philo- so})lier, or theological disputant. They certainly cannot respect him as one of those, who, like the first Chris- tians, 'comfort and edif^- one another;' or who, like the apostles, cannot be in the company of their brethren for the shortest space of time, without uttering a sen- timent of a spiritual nature, nor mention the most tri- vial incident in a letter, without giving it a spiritual turn and improvement. I do not mean that any one, in order to preserve his reputation in tli€ church as a religious clm- VOL. II. 3 L 450 ON REI'UIATION. racter, should be a jjcdatit In piety. Without incurring' tlnit reproach, there arc seasons and occasions for reli- giou?, as well as tor literary discourse; and a man may iii conversiition or in writing discover a pious mind without the ostentation of jjiety, as the sun diffuses light and heat even wlien concealed behind a cloud, or when the air conveys his rays to us by refraction, when he himself is below the horizon. As a community of real Christians cannot but expect attention to the ' power' no less than to the ' form of god- liness' from every member whom it considers as estima- ble, so also it expects anxiety for its prosperity and in- crease, and tliat the effjrts of the member for these i)ur- poses, will bear some proportion to his talents, his wealth, and his influence, lliis expectation he must realize, as be- fore hinted, by his constant and early attendance, so far as possible, at their assemblies, as well as by the state in which he repairs to them ; by the manifestation of a humble, kind, and pious disposition, as well as by the imposing appear- ance of his dress and of his seat; by his wisdom, meekness, and liberality, as well as by his fonvardness to propose and his firmness in supporting any measure he may think pro- per and important. Nor is it sufficient that he discovei's great zeal and generosity in promoting the cause of be- nevolence, or even that of real religion in general, if he neglects, for the most part, his own Christian connexions and denomination; for in that case, what he gains in re- putation as a man of a charitable disposition and of a ca- tholic spirit, he loses as a man of conscience and as a con- sistent character; and he will appear, like those who give to the public v/hat is due to their own families, to be ex- ercising liberality at the expense of justice. The regard, however, which is due from a Christian to his ' own house,' in a religious as well as in a na- tural sense, in preference to strangers, is frequently very consistent with his paying attention to the interests of benevolence, of truth, and of righteousness, elsewhere. f)N REPUTATJON. 451 ill bolli casos, his reputation as a man of piety requires that the purposes to which he aj)j)lies his riches should not be merely innocent and lawful. If he disposes of them chiefly in exhibiting;' a magnificent and splendid a])pear- ance, or in pleasurable piu'suits, (admitting his conduct not to be inconsistent with piety,) he certainly is not entitled to more respect in tiie church of Christ, than is due to many M'ho arc merely men of the v.-orld. If he principally disposes of his wealth in agi^randizing his family, or in promoting civil and national ol^jects, though he merits the praise due to a good parent, a usefid citizen, or a real pa- triot, it does not appear iiow he in the least advances his religious reputation. Tlie generous Israelites wlio contri- buted to the building and oninmenting of the ta])ernacle or temple — such characters as Tabitija, Aquila, and Priscilla, Lydia, Gains, and many others recorded in the New Tes- tament— by the use they made of their superfluities, gaiiicd celebrity as pious; and the Christian world would act not unreasonably, in looking for similar conduct in all who make the same pretensions, and are in similar circum- stances. Little need be said, I should suppose, to convince a real disciple of Christ of the im})ortance of reputation in that capacity. A true Christian is out of the way of duty, if he neglects the ordinances of Christ; and he cannot pay atten- tion to them, without belonging to one society of Christians or another. 15ut how can he belong to such a society, with anv pleasu.re or advantage to liimself or to them, unless he secures their esteem? He surely would not wish to be a mere cipher among them; and if that were his wish, he could not accomplish it. If he derives no increase of en- joyment from them, he must sufier a decrease of his hap- piness. If he gains nothing, he will be a loser. There is no medium between their respecting and valuing him, and their vicv/iug him witli indifference, contempt, or aversion; between his comforting and strengthening them, and his being an encumbrance and a burden, If not a di.s- 432 ON REPUTATIOX. grace, and a source of grief to them. The people of God, indeed, will not draw any inference to the prejudice of real religion, from having such unworthy asscjciatcs; but they will be discouraged and impeded in their heavenly march. Though the living branches in Christ the vhie do not lose their vitality by these superfluities, yet they suffer in their beauty and strength, their grov/th and fruitfulness. In much the same manner will the tendency of their con- nexion as religious people be viewed by all the truly re- ligious, who may happen to know or hear of them. They will do no credit to the congregation of which tliey arc members, nor to their denomination, but the contrary. Even the world, however pleased it may be to see them resemble itself mucli more than the true church, will consider their meanness and hypocrisy, in thus falsely pretending to regard piety, to be stains on their moral character. This is the true complexion of their external relations, whether they know it or not; and M'hen properly adverted to by them, must prove a considerable drawback on their private satisfactions in religion, if any such satis- factions can at all be supposed in this case to exist. They can obtain no relief from an approving conscience, since, in the cases under consideration, conscience either stands neuter, or sides with their adversaries. No one of this description can console himself with the thought, that by the sentence pronounced against him his rights are in- fringed; for the sentence docs not refer to tlic mainte- nance of private right, nor to his conduct in things in- different, but to the neglect or violation of duty. The re- putation he possesses, and perhaps merits, for personal and social virtues, would suffice, were he to be viewed only as the head of a family, or as a member of society; but something more is requisite to entitle him to credit as a real Christian. Even his services in governing and supporting tlie comnuuiity to M'hich he belongs, together with his external regard for public worship, Mill not give him a claim to that consideration among h^s brethren, . ON REPVITATIOS;. 453. which results solely trom the manifestation of a spiritual disposition. The importance to a real Christian of attention to his character, both in the world and in the church, havinjj been examined in general, I shall now notice certain cases that seem to demand particular regard. The first is, where the intention of a man professing" godliness is good, but, for want of its being known, the conduct resulting from it justly appeal's suspicious, if not criminal, to his civil and religious connexions. In this case, I cannot but think that a reasonable concern for his character requires him to explain it. I by no means wish to give society, whether civil or religious, an inquisitorial power of examining into the motives of individuals in actions in which it is not concerned, or to release any from their obligation to the Christian duty of suspending their judgment concerning others, if not of judging charitably, in doubtftil cases. But where a man is conscious, that, satisfied as he himself may be M'ith the propriety or necessity of his conduct, it may fairly be supposed to appear to his connexions and acquaintance wrong or injurious, it seems no infruigcnient of his in- dividual rights and liberty, as being his own master, and not accountable to a fellow creature, respecting matters the control of which belongs solely to himself, candidly to state the reasons and motives; but, on the contrary, to be an act of pnidencc, justice, benevolence, and true piety. Such apologies and justifications are common in civil life, and no more than becoming, where, without them, others might with reason think themselves ag- grieved. Thus the aj)ostle Paul very properly exculj)ate5 himself from the charge of ' lightness,' when he did not fulfil his promise to the Corinthians, by coming to them. But a vindication may be sometimes equitable, beneficial, and necessaiy, v.iierc no one can complain of injury. He who explains and defends religion only so far as reason can assist him, if he be a believer, ought to avow his faith in 454 ON Ri:i'UTATION. divine revelation. He who attacks the pfetended miracles of the early and tlie dark ag-os, is under an obiiination to declare whether he gives credit to those recorded in the Old and New Testament. He who attem[)ts to separate the false glosses put upon the peculiar doctrines of Chris- tianity, and the improper additions made to them, from * the truth as it is in Jesus,' ought not to leave his religi- ous connexions in doubt concerning his own principles. Neitlier should the person vvho has a regard for his moral and religious character, if conscious that his apparent ex- penses bear no proportion to his supposed circumstances, throw such an impenetrable veil over his motives and ac- tions, as to ex[)Ose himself to the charge of sordid avarice. Impertinent, arrogant, and imperious curiosity, ought to be resisted in its attempts to pry into the affairs of others^ or to tear away the covering from them; l)ut a candid ex- planation, where the case requires it, whether given spon- taneously or in reply to (piestions put in a proper manner, whether in private or in public, according to circum- stances, becomes a man, and particularly a Christian. It seems, indeed, no other than a reasonable price for the li- berty taken of deviating widely from the general conduct of the wise and good. Much evil may be prevented by it, both to himself and others. His own credit, comfort, in- fluence, and usefulness; the satisfaction of real friends; the peace of all who are truly concerned for religion and the souls of men; in fine, the interests of divine truth and of righteous conduct, are involved. These considerations ought infinitely to outweigh any objections that the pride of independence may make to the disclosure. Th.e advan- tao-es will amply repay his openness and candour. By such a manifestation of his hmocence and uprightness, he will escape not only the evil arisiiig from sus{>icion and re- proach, through misapprehension occasioned by his un- necessary silence and studied disguises, b)it also the charge of tempting others to contract guilt by wronging him. The apostle Peter deemed it no departure from his right. ON REPUTATION. 455 to account to his ofteuded brethren for going in mito men uncirciimcised, and eating with them; nor did the apostle Paul think he degraded or wronged himself, when he as- signed a reason for circumcising Timotliy, ai)parently in opposition to what he had so often spoken and written on the subject of that practice, under the Christian dispen- sation. Another case of attention to character, claiming pe- culiar regard from a man of piety, is where a particular act or mode of conduct is in general considered as disre- putable among his religious connexions, if not in the church of Christ at large. In this case, it appears to be his duty to deny himself and to refrain from it, however innocent it may seem to him in itself, or whatever may be tlie useful purposes to which he proposes to apply it. Upon this principle, it is proper for him to abstain from theatrical entertainments, from the assembly-room, and from certain, amusements common in private parties among people of fashion. It is not enough for a man to allege that he can indulge in these relaxations not only without injuiy, but even greatly to his advantage in various respects; that he can improve his powers of speech and action, without cor- rupting his morals ; that he can learn the proper manage- ment of his body, without contracting habits of levity and dissipation; or that he can unbend his mind, without either inflaming his passions or hazarding his own fortune and that of his associates ; when the religious part of mankind condemn the practices as unbecoming the character of Christians, as fraught with temptation, and as setting an example of the most pernicious tendency. Were it even admitted that there is no just ground for these apprehen- sions, yet if they are entertained by the religious public, they ought to have weight with him who wishes to re- gard ' things of good report,' and to 'abstain from all a[)- pearance of evil.' The instances of gratification above mentioned, seem at least to be comprehended in those practices, which, however innocent and useful some may 430 ON REPUTATION. tliink tliom, cannot bo jKuMakcn of without cauRing grief to Christian brethren who have not the same knowledge, and expostu'i;- those who indulge in them to temptation. Under sueli circumstances, the apostle Paul absolutely en- joins self-denial : * I know/ says he, ' and am persuaded by the Lord Jesus, that there is notliing unclean of itsclfj but if thy brother be grieved with thy meat, now wall^est tliou not charitably. Destroy not him Avitli thy meat, for wl)om Christ died. Let not your good be evil spoken of. It is good neither to eat flesh, nor to drink wine, nor to do any thing whereby thy brother stumble or is offended, or is ■made weak. We that are strong, ought to bear the infirmi- ties of the \veak, and not to please ourselves. Let every one please his neighbour for his good, to edification. If meat make my brotlier to offend, I Avill eat no flcsli while the world standcth, lest I make my brother to offend.' What- ever loss of pleasure or profit may be sustained by thus yielding to the opinion of the religious world in things in- different, will be far more than compensated by preserving- our own credit and usefulness, as also by the satisfaction arising from paying attention to the general interests of holiness and benevolence. There are instances, too, in which a professor of rellg^ion may, for the sake of his character, be imder the necessity of acting, as well as forbearing to act, in opposition to his ov/n judgment and inclination. A man had better, in cer- tain cases, perform or unite with others in M'orks of charity, whatever he may think of their utility, than risk his repu- tation for ])ious zeal or for active benevolence. I shall conclude these remarks on the subject of attend- ing to reputation, by briefly noticing the importance of prudence to every one, and especially to a Christian, who wishes to preserve his good name imblemished. This is, perhaps, the meaning of the apostolic exhortation, ' See that ye Avalk circumsi)ectly, not as fools, but as wise.' 'I'lumgh the original term is accuratclj/, rather than cir- cuvispecllj/, yet the latter ii> necessary to the Aniner. Jr ON REPUTATION. 457 is not always safe to speak from tlic * fulness of the heart/ and under the inlluence of fancy or passion, impelled by sudden incidents or circnmstances, whatever may be the justice of the observation, or the propriety of the motive. We ought constantly to look around us, and to consider times, places, characters, and occasions; otherwise our M'ords, and indeed our actions, however right in them- selves, or well intended by us, may, by misconstruction or misrepresentation, cause serious injury to oiu' charac- ter, through the weakness or wickedness of others. A frank and open disposition, combined with vivacity, impe- tuosity, and inexperience, has particular need of caution, especially in some situations. The remarks that have been made, whether now or be- fore, will not be deemed superfluous by any, except by those who are indifferent to character; and no one can be so, who has not already deservedly lost it. He Avho is so egregiously foolish or wicked as not to care what others think or say of him, may be properly considered to be on the brink of destruction. Such a one cannot be a man of conscience, or entitled to self-satisfaction, however he may proudly pretend to it : for though many try to save ap- pearances, or to escape detection, no man who neither shun? nor regards self-reproach can be habitually subject to the dictates of conscience, and thus merit its commen- dation, without being impelled by it to a general course of speaking and acting that tends to reputation. Hence it is natural to observe, that, in general, the easiest, the pleasantest, and the most effectual way of j)re- scrving a good character both in the world and in the church, is to be conscientious. WTien the fire is clear within, the flame issuing from it will probably be piu-e. To reverse the figure: a fair reputation flows spontaneously from an unpolluted soiu'ce; but, on the contrary supposi- tion, the stream will be in danger of becoming muddy, whatever artifices care and diligence may employ to keep it clear. He who maintains 'a good conscience toward VOL. II. 3 M 458 o^ REPUTA rroN. God and toward nion,' may expect to live reputably among his fellow creatures and anioni^ his fellow Christians, ex- cept in very extraordinary circumstances. On the other hand, it is painful to consider that a good character among men is by no means a jjroof, in general, that a man possesses, or at least merits, the approbation of his own mind. The hypocritical and the fraudulent are obliged to appear fair to others for a while, in order to ac- complish their infamous projects. Nor are these the only instances in Avhieh the sentence passed upon an individual by his fellow creatures may be at variance with that which he passes uj)on himself. It is to be feared, that there are numerous cases in which the moral and exter- nally religious character may be really gooil, so far as so- ciety is concerned, when the 'heart is not right' in the sight of Cod. It is true, conscience may judge as favoura- bly as mankind; but this is owing to its want of light and information. Were the dictates of reason and of Scripture to be consulted, in conjunction with self-examination, its decision would be very ditferent. The church of Christ is aware of the distinction between good morals and genuine piety, and often Avith pleasure acknowledges the existence of the former, while it re- grets the necessity of denying that of the latter. Not only, therefore, may a good character exist where a good conscience (without which the favourable suffi-age of men will never be confirmed by that of Heaven, either here or hereafter) is wauling, but a good character itself is an am- biguous expression; and he who has it, ought not to sup- pose that he possesses it on a religious, when it is only on a moral account, or that real Christians view him in an advantageous light, because he is esteemed by tlie world. Before he draws inferences from tliis esteem favourable to his character and state to\vard Ciod, he should remember, that they who love, study, and obey the Scriptures, are tlie most likely to judge rightly concerning both the nature of true piety, and the characteristics of its true possessors. ON REPUTATION. 459 When, therefore, the people of the Avorld and the peo- ple of God are at variance respecting the person who is really good, we see whose Judgment ought to be preferred, if the Scriptures are allowed to be the word of God. — Here it is proper to remark, that important as it is to be thought well of among men, it is of intinitely greater importance to be approved of by our own consciences, and by the ])i- ^ ine Being. To this end, it will sometimes be necessary, notwithstanding our laudable solicitude tor the good opi- nion of others, not only to regard things which the world deems insignificant, but even to act in opposition to its favourite maxims. Christianity, like its great Founder «nd its first ministers, was at its commencement held in disrepute; and he who would be a disciple of Christ, was obliged to give up the praise of men for the praise of God. Wliat opinion the world entertains concerning the propriety or the necessity of making such a sacrifice at that time, may be thought at present a useless question, since the [)ublic mind now favours the Christian religion. But there is another question, no less suitable to present than to former times; and that is, whether the principles, the spirit, and the precepts, of that religion are to be regarded) in opposition to the sentiments and practice of the fashion- able world. I need not specify instances of that opposi- tion, nor show the unhappy influence of it upon numbers wlio bear the Christian name. Still it may be doubted, whether worldly reputation is not in this case purchased at too dear a rate. We are going in a short time to a countn', where to conform to the will of God will be the reigning mode; and what kind of reception or treatment thev are likely to meet with, who accounted it only a se- condary object in this world, deserves to be n^.ost seriously considered by every one, whatever may be his rank or station. It may reasonably be supposed, as already hinted, that Christians in general will pass through life without suffer- ing any considerable injury, either from mistake or ca- 460 ON REPUTATION. liimny. If» however, the period, tlie place, the circiim- 5tance?, sliould haj)pcn to be such, thiit no dci^rce of pru- dence, integrity, or piety, can avail to secure u nuin's re- putation, he need not mourn like one who has lost his all. If he shares the fate of the patriarch Job and the holy apos- tles, he possesses the same grounds of consolation. His character will remain unsullied in the view of 11 im whose approbation is the most honourable and the most advan- tageous; and tliough he now suffers unjust aspersions, yet he shall shortly enjoy the good opinion nut only of the wisest and the best, the largest and the most glorious, assembly that ever existed, but also of those, under whose suspicion and censure he laments to have most injuriously fallen, by whatever means. The anticipation of the * judgment to come' is striking with reference to reputation, as well as to many other sub- jects. In that consideration, the judgment of our fellow men, on various accounts, is overwhelmed and lost: so that the tndy upright man, anxious as he may feel for his character, is ready, when he thinks of the linal judgment, to adopt the words of the apostle Paul: ' With me, it i^ a very small thing to be judged of you, or of man's judg- ment: yea, I judge not mine own self. For though I am cop.scious to myself of nothing, yet am I not thereby jusii- fied: but He that judgeth me is the Lord,' — ' who shall both bring to light the hidden things of darkness, and shall make manifest the counsels of the hearts.' At that solenm time, not only the greatest and most important revolutions will take place in rank, where all are happy, so that ' the fu'st shall be last and the last first,' but even the righteous and the wicked, as they are now accounted, will in many instances chatige places, to the inconceivable horror of the one, and transport of the otlier. ESSAY LIY. ON BIGOTRY. Bigotry, wherever it exists, is universally acknow- ledg-cd to be criiiiuial and injurious, in a high degree. But to bring the charge lionie to any one, is not easy. The accuser, perhaps, is fully persuaded that the indi- vidual to whom he imputes the crime is really guilty. It is possible, however, that the party accused may be ho- noiu'ably acquitted not only at the bar of his own con- science, but also at the tribunal of numbers besides. Be- fore I consider the evil of bigotry, therefore, and proceed to give cautions against it, it will he pi'oper, in order to prevent the force of the reasoning from being eluded where it ought to strike, and from striking where it ought not, to examine the difiiculties of prosecuting any one for the oftence to conviction, and also the hazard that exists of bringing a false charge. I suppose that by bigotry, is meant such a blhid attach- ment to a persuasion or to a party, as produces an unrea- sonable denial of a person's claim to the religious charac- ter, or a withholdment of the regard which is due to that character. If this be a just deiiuition, it is manifest that considerable obstacles must oppose the convicting of any one of the crime, because of the different opinions prevail- ing among mankind concerning both the nature and the evidence of a tndy religious person, as also concerning the manner in which the regard due to such a person, ought to show itself. Respecting the first of these, namely, the various sentiments entenained on tlic subject of a truly re- / 462 f)^' nir.oTRV. ligious character, pome maintain, that all mankintl, in uiiat- socver state of mind they leave the world, will eventually be saved. If so, the question concerning the good and the bad, so far as relates to the fxiture state, is useless; and every one who asserts tlmt there is a hell, into M'hich any of the human race are liable to be cast, without the pro- spect of ever being delivered from it, lies open to the charge of bigotry. Others, whose idea of hui^nan safety is not quite so comprehensive as that of the preceding class, limit the number of the saved, in a Christian country at least, to those who at the close of life merely profess penitence, pray for the divine mercy, and perform certain religious ceremonies. In the opinion of these, therefore, all such persons will escape final perdition; and he who asserts the necessity of repentance and faith in these circumstances, or intimates a doubt concerning their reality at any time, exposes himself to the heavy accusation before mention- ed. The same reproach may perhaps be cast by an in- fidel upon one who questions the everlasting safety of an unbeliever in the divine authority of the Old and New Testament, where the evidence of that authority was ac- cessible. More particularly is he liable to that censm-e. Mho affirms that to misinterpret certain parts of lievela- tion, will be attended with as much danger of future j^u- nishment, as to reject the whole. The speculative be- liever, the formalist in devotion, he who is a stranger to the spiritual warfare, and whose objects of pursuit are chiefly, if not wholly, of a worldly nature, provided their moral characters are good, severally prefer a similar charge of imcharitableness against any one who hesitates to pronounce them really j)ious. N;iy, I am not sure whether the right of exhibiting the sanie complaint is not claimed by even the greatest profligate, when the good- ness of his heart is called in question, provided his cha- racter as a public man be good, or he at times performs 5triking a.cts of benevolence, or is acceptable to his ac- tjuaintance. ON BIGOTRY. 4gg A similar diversity of sentiment concerning the regard due to one whose ]>iety is admitted to be genuine, pro- duces similar diversity in the grounds on which the accu- sation of bigotry is founded. While one thinks that ac- knowledged piety is a suthcient qualification for reception as a member into any Christian community, or at least to occasional communion with it at the Lord's table, another thinks that the Scriptures, as well as the interest of truth and righteousness, together with the peace of the commu- nity, require certain other terms of fellowship. The parties excluded from Christian communion in consequence of these opinions, will of course be various; and if they should each of them be disposed to charge those who exclude them with bigotry, the accusations will evidently stand upon very different foundations. Thus it appears, that the offence in question is one of which almost every description of people may comj)lain, and from which they may, on the other hand, be called upon to exculpate themselves. The only class which seems wholly exempt from the very appearance of bi- gotry, is that which maintains principles superseding the necessity for religion altogether, and even for a scru- pulous or regular attention to good morals. These, in- deed, secure from the charge themselves, may, if they think proper, indict all the rest of mankind as guilty of the crime. It is doubtful, however, whether their reason and their conscience will let them draw up the indict- ment without much opposition and frequent interruption. But if any of them should be able to command tranquillity and resolution for that purpose, it is not probable that the numerous and respectable defendants will feel very uneasy concerning the reply to be made, or the final issue of the cause. In short, greatly as the prosecutors may think themselves wronged by the opinions entertained and ex- pressed concerning their awful character and prospects, perhaps it would be advisable for them either to prefer no suit, or to withdraw it; since it is not likely that they would 464 ON BIGOTRY, be able to prove tlie charge, or to occasion the least em- barrassment to the supposed delinquents. It is possible, indeed, that the cause might never come to a hearing; or if it did, that the pretended bigotry might prove to be no other than a solemn declaration of the tnith, most friendly in its intention,, and most beneficial in its ten- dency. In many cases, however, the result to a complainant, should the cause go against him, will not be very serious. Yet it is probable, in a great variety of instances, that by forbearing to bring an accusation of the nature now under consideration, he would avoid much unprofitable care and labour. I have already observed, that he is lial)le to be charged with the same kind of evil with which he accuses others. He cannot reasonably expect, therefore, that lie shall terrify or confound the alleged ofVender by merely styling him a bigot, whether privately or publicly, when he himself feels composed under liability to the same stigma. He may, uideed, entertain a persuasion that he fhall be able to make good the charge. It will be proper, however, for liim to consider what kind of arguments the defendant will be able to bring forward, and whether these arguments can be repelled. Suppose the defendant should urge, that in judging concerning the sentiments, the dis- positions, and the conduct, of the persons who are to be finally saved ; concerning the prerequisites to Christian communion; concerning the measures conducive to the interest of truth and holiness ; and concerning the regula- tions necessary to the comfort and prosperit)' of a Chris- tian society, he ought to be guided by the dictates of rea- son and the sense of Scripture as they appear to him, and not as they appear to others — what could be said in answer by the complainant? It would be in vain for him to reply, that the other mistook the dictates of reason and of Scripture. Admitting this to be true, unless he is happy enough to convince the mistaken person of his error, he cannot j\istly blame him for retaining it, or for ON BIGOTRY. 4^5 thinking, speaking, and acting upon it, however unplea- santly he may see himself treated in consequence. He cannot charge the defendant with wilful blindness or with criminal neglect in not perceiving the mistake, without needlessly repeating the original accusation; that being essential to the crime of bigotiy, and of course remaining to be proved. On the other hand, if the accused person continues in error through want of discernment and in- telligence, the charge of bigotry falls to the ground, be- cause the evil occasioned by him to the accuser is owing to misfortune, and not to guilt. Under the foregoing circumstances, I see no utility in bringing foi*ward any complaint of this nature. For though, in the case supposed, the religious character of an anti- trinitarian, for instance, is, without reason, in his opinion, called in question, or at least privileges are withheld from him to which he thinks himself entitled, yet he has it not in his power to convict the party accused. He may main- tain his cause to the satisfaction of all who arc interested in his success, and perhaps of many more, whose suffrage, where religious duty is concerned, he has little reason to value. But notwithstanding the different statement given by him of Christianity and of the true believer, notwith- standing his plea of mutual obligation to charity, the other will take refuge in the approbation of his own conscience, however weak or ill informed it may appear to the prose- cutor, and perhaps in the applauso of numerous partisans. The reasoning employed in the defence, though, in the judgment of the accuser, inconclusive, is yet sufficiently plausible and strong to counteract any unpleasant sensa- tions which the reproach of imcharitableness might excite in the defendant. Instead, therefore, of bringing or per- sisting in a complaint of the kind, the person who thinks himself wronged would act more prudently in appealing from man to God, if possible, and in deriving comfort from the reflection made by the patriarch Job in similar circum- stances. His final doom will be determined not by fallible VOL. II. . 3 N 466 ON BIGOTRY. man, but by the ' Judge of all the earth,' who certainly will ^ do right.' Grievous as it is to be under the imputation of hypocrisy or self-deception, the cloud on his religious cha- racter will not long remain. The ' communion of saints' is, no doubt, valuable : but if any one be unreasonably (as he imagines) denied it, even by those who account him a real Christian, and tliere are none of his own way of thinking Avith whom he can obtain it, (which, perhaps, seldom hap- pens,) it may comfort him to reflect, that he is not excluded in consequence of his own fault; that the defect may pos- sibly be supplied by a greater degree of ' fellowship with the Father and with his Son Jesus Christ;' and that no mistaken or narrow sentiments can prevent his shortly uniting ^vith the ' general assembly and chiu'ch of the fu-st-boni.' The observations I have hitherto made, are upon the idea that the complainant M'ith reason considers himself to be mismidcrstood and misrepresented, whether inten- tionally or unintentionally. It is possible, however, that disagreeable as his case is, he may be treated only ac- cording to justice by him of whom he complains. A^^lat- cver he or his associates may imagine, through mistake or self- flatter)', he may really err seriously from divine truth ; he may really bo a stranger to the * power of godliness;' or if not, he may really be unfit to partake of the sacred elements with certain Christian communities, and much more to become a member, consistently with a regard to conscience and prudence on their part. Not- withstanding this, as he judges otherwise of the facts, he thinks he has a right to censure any one as a bigot, who on proper occasions and in a proper manner delivei-s his sentiments to the effect just stated. But if one man's opi- nion, whether founded in truth or not, be a sufiicient war- rant for his conduct in speaking favourably of himself, it is equally so for that of another in speaking unfavourably of him, when duty requires hira to speak at all on the sub- ject. If, then, the former could not, as before noticed, itiake g'ood his charge of bigotry to the sat4?fiiCtion of any GN BIGOTRY. 45- except his own partisans, when it was perhaps just in it- self, much less can he be imagined to do it, when, accord- ing to the present supposition, the [)retended bigot has the better of the argument. The latter, therefore, in addition to the approbation of his own mind, and that of his con- nexions, will probably be supported by all who are not interested in the dispute; and, in bar of the obloquy cast upon him by the former as arrogant, morose, and guilty of detraction, he will plead, as grounds for Jiis faithful- ness, the duty he owes to God, the purity of the Chris- tian church, the comfort of that part of it to which he be- longs, and in some cases the welfare of immortal souls — [)articularly of his soul whom he has unv.illingly offended. It is likely that these considerations ^vi!l infinitely out- weigh (as indeed it is fit they should) any inconvenience to which he may be subjected, by the groundless charge of uncharitableness. The conviction, therefore, of its in- utility, if not of its unreasonableness, should prevent the accuser from bringing it forward. The reader may perhaps suppose, by this time, that the crime of bigotry is either imaginary, or else of too subtle and evasive a nature to be caught and treated as it de- serves. I have no doubt that many are stigmatized as bigots, for conduct innocent and praiseworthy; and that in other instances, where it has a suspicious api)carance, the uncertainty of being able to fix a sting in the supposed criminal, is far too great to compensate the anxiety and trouble of making the attempt. It docs not appear to me, however, that there is in reality no such evil as bigotiy, or that it has no marks about it of such an luiequivocal and indisputable nature, as may render it visible at least to the subject of it, and perhaps to those around him. Some of these marks I will endeavour to point out, that the bad quality to which they belong may be known, ab- horred, and avoided. A bigot, then, maintains that no one possesses the es- sence of piety, except his own sect. It will perhaps I^ 4G8 ON' BIGOTRY. said, that, upon this ground, every one who excludes an- other from the number of the piou?, because he does not belong to the orthodox, is a bigot. Even if that were the case, the heterodox would be equally liable to the charge; because they are orthodox in their owti opinion, and will not allow the infidel, the sceptic, and the atheist, to be good. I use the term scct^ however, for a body of people not dispersed through various denominations, but com- posing one denomination, and differing from other deno- minations only in particulars which they all agree to be non-essential to real piety. In this sense of the word, I am not aware that any Protestant establishment or deno- mination holds the obnoxious tenet before stated. But it is well known to have been formerly a maxim of the Roman Catholics, that there Avas no salvation out of the pale of their church, and that this maxim was the grand source of their bloody and wide-spreading persecutions. I consider its adoption as an instance of bigotry. It is by no means rational, to suppose that true godliness would be confined M'ithin the limits of a single body of people, whatever might be their number, or however many and extensive the cotmtries might be which they occupied. Such a monopolization of faith and holiness, would re- quire inspiration and miracles for its supi)ort, very dif- ferent indeed from any to which that community could ever pretend. The ancient idolaters charged both the Jews and the Christians with similar presumption: but, beside the intimation contained in the religion of each, that the consciences of some who live under the law of nature might possibly excuse them, both their religions came properly recommended by supernatural attestations. The opinion of the papists, therefore, that all are heretics who do not belong to their church, being unprecedented, and unsupported by the kind of evidence which so extra- ordinary a pretension requires, is justly charged with bi- gotry; and if any among those professing the Reformed religion discover a similar inclination to confine real piety ON BIGOTRY. 469 to their own congregation or sect, they manifestly hiy themselves open to the same imputation. Again: he is a bigot, who makes no distinction between what he himself may be compelled to think or say con- cerning an individual, and Avhat his Maker may possibly judge or declare, at last, concerning the same individual. Every one seems fully justified in determining for himself the questions relative to the essence of Christianity, and of a truly pious character. This is a right which, in the absence of a living infallible Judge, ought to be claimed and allowed. When any one, therefore, in ex- ercising it, has fully made up his mind according to the best of his judgment, he of course cannot conscientiously speak or act respecting othei*s who are ditferently minded on these important subjects, as if they were either ortho- dox or really religious. He cannot describe them as such, either in conversation or in writing; he cannot recognize their claim to those characters; lie cannot receive them to his communion as ' holy brethren, partakers of the hea- venly calling, and fellow heirs of the grace of life.' The consideration that there may be some points concerning which he is in doubt, whether they are essential or not, makes no alteration in his duty respecting those in which no such doubt exists. Even in the former case, he ought not to treat the person holding them as a true believer, but merely to be in suspense about him, and to express himself accordingly. Should the individual whom he can- not but consider as a heretic, or at best as a nominal be- liever, view him in a different light, that favourable opi- nion, where conscience is not sacrificed to charity, is ' not of grace, but of debt;' consequently it can claim no return — especially such a return as would imply the sacrifice of conscience on the part of him that made it: still less would a favourable opinion expressed at the expense of con- science be entitled to that return. Thus far his principles authorize and even compel him to proceed; nor should his conduct, in my opinion, be deemed imcharitable ; and 4-0 OS BIGOTRY. it" it be viewed or represented as such, he ought not to alter it on that account, but to behave as it become? liim in other cases N\hcre he suflers Avrongfully. But it does not strike me, that he would be warranted in concluding that his sentence is in every instance ratified in heaven. However justifiable apprehensions of this aw- liil nature may be where the life is notoriously wicked, a considerable degree of hesitation and caution seems reasonable, where there is a decent regard i)uid, exter- nally at least, to religion and morals. In determining the points referred to, it would be too much for fallible beings to say that they cannot possibly be mistaken, merely because they cannot think themselves so, while they re ain their i)rescnt opinions. For aught we know, too, tliat may appear to be an essential error, defect, or fault, in one person, to Him by whom 'actions are weighed,' which does not appear to be so in another. We cannot be certain that the evil, as we account it, arises in every instance from the disaffection of the heart to truth and holiness; it may be owing to disadvantageous circumstances attending the understanding of the person, his education, or his early connexions. At any rate, we are not called upon to decide upon his final doom; and therefore to attempt this, when at most we have oidy a right to suspend our judgment, or to fear the worst con- cerning him, is to inciu* the guilt of bigotry. That man, likewise, who is unwilling to become ac- (juainted with the objections and arguments brought for- ward on the contrary side, justly exposes himself to the same heavy charge. A reluctance or refusal of this na- ture cannot be justified, except on the ground of know- ing them already, or of the present not being the fit season for such an investigation. In any other case, it would be acting in a manner unworthy of tlie noble and generous spirit breathed by ' the doctrine which is accord- ing to godliness,' were he to refuse a hearing or an an- .swer to an advocate for irreligion, or fur religion in name ON BIGOTRY. 471 only, to an atheist, a sceptic, an infidel, or one who ^ errs from the truth;' — or at least to tell them he would consult those whose judgment and knowledge were superior to his o^VTi. The caution of Solomon, — ' Cease, my son, to hear the instruction that causeth to err from the words of know- ledge,' is given either to those persons whose youth and in- experience unfit them for ju^ing properly, or to those who have already sufficiently examined the subjects in dispute. It furnishes no argument for sloth or self-conceit; no ex- cuse for giving the adversary cause to think that he is either despised or feared. On the contraiy, the friend of truth and righteousness ought to address gainsayers in tiie language of Scripture, ' Bring forth your strong reasons,' and to rely on consideration and inquiry, on the Bible and on prayer, for their confutation. He would be still more chargeable with bigotiy, were he to refuse attention to his fellow Christians respecting any minute point of difference between them and himself. He would discover a gross deficiency in the esteem and love which he owes to his brethren, in not regarding those observations which he had not already heard and answered. He would exhibit the appearance of supposing, that, with respect to these matters, all the good sense and the proper exercise of it were confined to himself. He would, in short, act as if he thought that he was infallible. It is not enougli to be satisfied concei'ning the justice of our own cause; we ought, so far as we can, to give satisfaction to others. We slK)uld weigh their remarks — especially if to equal intel- ligence and piety, they add a no small superiority in num- ber. By acting otherwise, there is imminent hazard of our withholding support where wc ought not, and of our injuring both the cause and the people of God. Let it not be objected, that this mode of proceeding im- plies the impossibility of a Christian's becoming stable with regard to principle and practice at any period of his life — that it will continually ex}K)S€ him to the return of perplexity and doubt — that it may prove the occasion of 472 ON BIGOTRY. his deserting tnitli and embracing error in the most seri- ous cases — and that it supposes minute questions in reli- gion to be more important than they really are. There is little probability that he Avhose faith and conduct are founded on consideration, will learn any thing from an op- ponent that may effect an alteration in either — especially in main points. On the contraiy, he will be likely to be- come more confirmed than ever, by the improvement of his knowledge and his judgment. Were he even to meet with au objection or an argument that embarrassed him, his duty would be, not instantly to yield to it, but to seek means for obtaining a proper reply. There is certainly greater probability of his discovering cause for changing with regard to the circumstantials of religion; but he ought not, for fear of this, to neglect ' observing all things what- soever Christ has commanded him,' and the apostolic pre- cept of ^ proving all things,' or to prefer his own conveni- ence to the ' testimony of a good conscience.' Under this head, the bigot has hitherto been supposed to be a true believer. I must obseiTe, however, that though the term be not usually applied to an infidel, or to a no- minal believer, yet he is as often desen-ing of that reproach as the other, so far as it consists in reftising to hear the opposite side. He is, indeed, of the two, far more likely to shmi the light, in proportion to the greater reason he has to apprehend, that, by coming to it, he shall see the necessity for a disagreeable change of sentiments, spirit, and character. Yet to ' hear insti-uction, and not to refuse it,' is of infinite importance to him, as, by the contrary pro- ceeding, he risks the loss of eternal salvation. Unwillingness to receive information, does not neces- sarily imply the neglect of having sought it. The real Christian who is sometimes chargeable with the former evil, frequently acts upon the principle that he is suffici- ently informed, and therefore that further attention to the subject would only be a misapplication of time and labour. This, as has alreadv been shown, cannot happen where any ON 151G0TRV. 4-3 tiling new is offered; and whether any thing new will be offered, cannot be knoAvn without giving a degree of at- tention. But very often, perhaps ahnost always, unwilling- ness to receive information is preceded by neglect of seek- ing it, and is founded on that neglect. This is an evil as commonly prevalent among unbelievers, as among be- lievers. Be it where it may, there is no one more likely to retain his own opinion, whether right or wrong, and to decline hearing another in favour of an opposite opinion, than the man who never examined the grounds of his per- suasion. Yet I forbear to insert this wilfiil ignorance among the signs of bigotry, because whatever injuiy the subject of it may do to others, and especially to himself, it is visible only to his oa\ii conscience, except he be pleased to ma- nifest it. Another instance of the culpable disposition now under consideration, is that of ascribing, without proof, the mi- nor differences in religion Avhich distinguish others from ourselves, to criminal motives. It is to be expected, indeed, that every one will think his own judgment in such a case correct; and were a man to be contented with this, and with its just consequence, namely, the liberty of speaking and acting suitably to his sentiment, as also of maintain- ing and propagating it by every fair expedient, he would not merit the reproach of uncharitableness. But the evil is, that when he finds, after his utmost efforts of reasoning and persuasion, that his opponents do not come over to his side of the question, he too often imputes their continued opposition to a wrong motive. Now this he cannot know for certain, and has no means of proving. It does not follow, because he sees no defect in his own arguments, that therefore there is none. Admitting, however, that Ills reasoning in support of his cause is good and conclu- sive, there are many ways of accounting for its not making the desired impression, beside the harsh supposition of their unwillingness to be convinced. The truth may not have been stated to them with sufficient clearness and force; VOL. II. 3 o 474 ON BIreju- dices imder which they labour, but to their efforts against them not having yet proved successfid. To cluirge them, "therefore, with criminality because they differ from him- self, is a high breach of that respect and love Mhich he ©wes to his fellow saints, and a pretence to a knowledge of the human heart which belongs only to Omniscience. •Gross, however, as this instance of bjgotiy is, it prevails too much among the different parties into which the re- ligious world is divided, and is painfully visible ni their treatment of each other during their controversies. An old and popular sect thinks it ai-rogance in another to adopt a tenet in opposition to antiquity and universality. A new one, on the contrary, charges the former with continuing in the general sentiments and practice from worldly motives. This uncharitable spirit particularly prevails in persons whose thinking, reading, and con- versation, are extremely contracted — who have been long accustomed to the reasonings of their own party, and are little, if at all, acquainted with the objections and argu- wrents of other denominations. ON BIGOTRY. 475 To me it appears, likewise, tliat such instances of pre- clusion from Christian memhership, from occasional com- munion, and from a variety of other intercourses, may take place, as justly to subject the authors to the opprobrious charge wc are considering-. I admit tliat every commu- nity, besides adhering to what it believes to be the will of God, has a right to consult its own peace, convenience, and prosperity, with reference to the transactions just stated. There seems, indeed, to be a necessary connexion between a cordial attachment to our own ideas of ti*uth and duty, and a concern tliut others may have similar ideas of them: so that every Christian society is naturally and properly led to regulate itself in such a manner as may best conduce to the prevalence of its peculiarities in mat- ters both of faith and practice, or at any rate prove least injurious to it. Yet I cannot but think, that this principle of prudence, or policy, if I may so term it, is often carried too far — perhaps by every description of religious commu- nities. They ought not, I allow", to permit even a person whom they consider as truly pious to commune with them at the Lord's table, who, in their judgment, is not quali- fied according to the Scriptures; or to suffer him to be- come a member of their societies, though they may not have this insurmountable objection to him, if they think that such an act would endanger their safety, comfort, or prosperity. But it appears to me, in the latter case, that there is no solid reason m by either he or they should be unwilling to take the sacrament together occasionally; or why the members of one denomination should not join with those of another in transactions totally unconnected with the differences between them. In other cases, from which these differences are not excluded, one of the par- ties might, perhaps, be able to yield to the other without violating his conscience; or if that could not be done, the union might possibly not be imj)racticable, were each al- lowed to act agreeably to his own judgment. At all events, their exchange of friendly visits as Christian brethren^ and 476 ON BIGOTRY. their prayers with and for cacli other, ouffht by no means ' to be hindered.' 1 cannot but consider tlic reverse of tliesc instances of mutual esteem and attention, as savouring of bigotry, though probably not attributable to one party more than to another, but attaching too much to Chris- tians of evciy description. Their treatment of each other is too frequently influenced more by pride, jealousy, and self-will, than by the liberal spirit of the gospel — particu- larly where science has not enlightened the mind, or an enlarged intercourse with society softened the manners. I conclude these instances of uncharitableness, with that of behaving with disrespect or unkindness toward those with whom we differ, or whom, perhaps, we are com- pelled to censure on a religious account. What we con- ceive to be error or sin, ought, no doubt, to be spoken of in appropriate language. But while w'e neither exag- gerate nor extenuate the evil, we ought always to dis- tinguish between the evil and the person chargeable with it, who is to be pitied; and though he deserves blame likewise, yet it should be recollected, that if he injures neither us nor society, it pertains not to us, but to his Maker, to call him to an account, and to inflict upon him just ])unishment. Reproof and admonition may in- deed be proper and necessary; but however forcible the matter is, the manner should be soft, were it only the better to ensure success. — These attentions ought to be strictly observed, let the individual with whom we have to do be what he may with regard to understanding, mo- rals, or station. But it not unfrcquently happens, that lie whose piety is the object of suspicion, is highly re- spectable on account of his parts and learning, his cha- racter in the world, and perhaps his fortune. To such a one, therefore, not only civility should be shown, which is due to all, but even deference. But how nuich more ought the rules of courtesy to be regarded, where no serious error exists cither in the judgment or in the prac- tice. Yet in the former case, intemperate zeal, not con- ON BIGOTRY. ^77 tent with withholding religions respect and spiritual pri- vileges— with suspending its judgment or expressing its fears concerning the final destiny of certain persons — pro- nounces as positively on the state of their minds, as if it could inspect their hearts; speaks of their future condition with as much firmness as if it were present; and, having erected itself into a judge of immortal souls, deals its ana- themas with far less tenderness and feeling than an earthly one shows in passing sentence on the unhappy criminal before him. This surely is a disposition and conduct that express the very spirit of bigotry. Nor are those zealots to be exempted from the same charge, though in an in- ferior degree, who, in their controversies respecting the circumstantials of religion, treat each other with an illibe- rality utterly unbecoming the character of Cln"istians, and even that of gentlemen. This party heat and asperity, not to say abuse, was indeed more common in rude and barbarous ages, but is not wholly extinct in times that boast more light and civilization. Enough has now been said, to prove that bigotry is not an imaginary evil ; and that there are too many cases in which a man may not only clearly discern it in himself, but fairly charge others with it. It remains that I expose its injurious consequences a little more fully, that it may be shunned or corrected. Its worst effect is that of persecution; and though this is not likely to present itself in its most monstrous form in a liberal age and countiy, yet a very long period has not elapsed, since shocking instances of it existed even there; and there are places at this very day, which are not considered to be under the influence of barbarism, where these horrors still prevail. These cruel outrages originate in that most extravagant pretension already no- ticed, that true piety rests solely Avith the party which is guilty of them; whence its members conclude, that not only their duty to God, but even humanity itself, require? them to inflict torture and death upon their fellmr crea- 478 '^^' BIGOTRY. tures, since it is done uitli a view to save the PufTerers, or at least their survivors, from iufuiitely greater nii.-ciy in the world to come. I ^ihall not stay to refute a kintl of reasoning so extremely absm'd and injurious as ttib, espe- cially as it is abandoned by almost all enlightened and civilized nations: yet I caimot help thinking, that Avhere a man is subjected to the op{)robrious charge of schism, to expressions of contempt, or to worldly losses, on ac- count of his religious opinions and practices, when tlK'y «k) not interfere with the rights of ci\ il societ)', he en- dures ^Tongs of the same nature with those just men- tioned, though not in the same degree. Exam))lcs of this sort are unhappily not wanting, in ages and countries emi- nent, in general, for science and humanity. Tlie most innocent ctrect arising from the notion that true religion is confined to one description of people, in- volves injury sufficiently great and heavy; since it deprives all others of their fair fame as pious characters, on account of diflercnce, not conccniing principles, but ceremonies; not conccniing scriptural, but human institutions; not in consequence of consideration and inquirx , but of long- standing precedent, general example, and the authority of their chiefs. Religious rei)utatiun, it is ti*ue, is not so important to a man's comfort ami interest in society-, as a good moral cluiracter; still it cannot be lightly esteemed by any one who really merits tliat reputation. Piety is of infinitely greater consequence than mere morality, because the former necessarily includes the latter, but the latter too often exists without the former; and though the main point is, no doubt, that a man should have rea«;ou to judge fa- vourably of his own religious character and prospects, yet it cannot be a matter of indifference to him what others think of him in these momentous respects. Of course he jnust feel extremely uncomfortable to be considend by those around him as under a fatal delusion, and a 'child of wrath.' ^^■hen, therefore, these harsh thoughts and s]>eeches concerning him occur without reason, (as in the ON BIGOTRY. 47C> case I am supposing.) a very serious injur)- is oftered to his happiness by the presnmptumis bigot: nor is its smart at all alleviated, by the consideration that numbers belong- ing to different denominations share it with him; though the crime of the offender is evidently magnified by it. Tlie strictures here made certainly will not apply to the case where the acknowledgment of the rrfigious charac- ter, togetljer with all the rights flowing from it, is denied to those who arc really not entitleti to them. This, it i« to be feared, too often veiy proi>eriy happeits. Still if it be done in the objectionahle mode above re^H^obated — abrujitly, proudly, luifeefingly — hi a way more calctilated to irritate than to convert the person, and repugnant to that civilit}-, if not deference, which l>e may justly claim — the subject of this harsh usage is undoubtedly veiy ill ti'eated. Ttie denial itself is sufficiently alai'ming and dis- ti'essing in its tendency, without mflaming the wound hi- fiicted in consequence, by rudeness and injustice, ^^liere there is moral certainty of a vice indulged or of a crime committed, but ik) legal evidence to prove it, we are ob- liged to be cautious in the choice of terms for express- ing oiu' suspicion or knowledge, lest an action shoukl be brought ngtiinst us for defamation. Shall we be less cau- tious in expressing our apprehensions concerning the cha- racter and condition of otliers in a religious view, merely -because we ean assail them with impunity? Even wlicixj the evidence to be adduced against them is strong ami convmcing, yet, as I have already intimat'cd, the unhap{)Y persons have at least as great a right to be addressed or spoken of with consideration, mildness, and pity, as those who are convicted of gross and destructive offences against human laws, lliese expressions of feelitig aire seldom de- nied to the greatest and vilest criminals, and to them, only when their otVonces are peculiarly atrocious and cruel: but nothing of this kind can be pretended in tiie case of those, of whom it can only be said, that ' their canial mind is emnity against God;' noth.ing being discoverable in their 489 ON niGOTRY. character, or in their nuxle of ppeakirii^ and writinir cit relis^ious subjects, that breathes a spirit of impiety, ma- lignity, or injury. A real Christian knows too much of his own original character toward God, and of his present imperfections, not to behave with nieekness to those who still ' ()})pose themselves/ The other ill effects of bigotiy are far less injurious; yet the wrong done by them is not trivial, because they create uneasy sensations in the subject of the injuiy, by wantonly withholding from him religious honours and privileges that are his due; thus contracting the pleasures and advantages which he derives from friendship and society, and dimi- nishing, in some degree, his respectability and usefulness. Religious, perhaps civil intercourse, with all its train of be- neficial consecpiences, is evidently brought within a nnich narrower compass MJiere casts are instituted or supported in Christian societies, by their insisting on prerequisites to communion and felloAVship, though reason and Scripture leave it to every one's conscience to determine the case, after due inquiry and consideration. A party which, so far as respects piety, and the exercise of the ministerial office in it, is allowed to be on an equality with another j)arty, justly feels aggrieved when it experiences neglect, contempt, and aversion, through the influence of consi- derations totally unconnected witii religion — such as num- bers, learning, riches, rank, and jiower. On such occiv- sions, an indiviihial perceives his heart or his understand- ing suspected or misrepresented by a Chri-tian brother, who, he has reason to suppose, excels him in neither. Can he, then, avoid exjieriencing chagrin? The bane- ful tendency of bigotry is to spoil good neighbourhood, to check offices of civility and kindness, and to prevent that union and concurrence so necessary for j)romoting true godliness and benevolence upon a grand and extensive scale. For these desirable blessings, it substitutes discord, animosity, calumny, and every malignant passion, together with its appropn;ite 'evil -work.' This striving among the ON BIGOTiiy. 481 disciples of Christ ' which shall be the greater/ and the con- sequent indignation they feel against each other, is surely not that mutual spirit of love which he so strictly enjoins upon them all ; nor is it calcidated to preserve, to revive, or to cherish that regard which the world remarked among them anciently, exclaiming, * See how these Christians love one another !* The spirit of bigotry receives no countenance from the Scriptures. Whatever expressions of apparent harshness and severity dropped from the lips of the prophets, of the apostles, or of our Saviour himself, they were not only justified by the peculiar characters and circumstances of those to whom they were addressed, but derived an au- thority from inspiration, to Avhich the sentiments and lan- guage of none in succeeding times can pretend. When Paul exhorted Titus to reprove certain persons * sharply,' he did not intend that his admonition to Timothy should be overlooked, namely, ' in meekness to instruct those that opposed themselves, if peradventure God would give them repentance to the acknowledgment of the truth.* Though he requires true believers in Christ to be con- scientious in matters of indifference, yet he would have them ' receive those that are weak in the faith, but not to doubtful disputations;' and he urges them not even to use that liberty which their superior knowledge of duty justi- fied, when there was a hazard of grieving others who did not possess the same knowledge, or of tempting them to sin. The conduct which he directs Titus to adopt to- wards * a heretic ' or partisan in a Christian society, seems no less requisite for the peace than for the purity of the society; which would be materially endangered by foster- ing or tolerating factious individuals. The result of the whole is, the great duty incumbent upon all the truly pious to govern their tempers respect- ing the momentous questions existing between the world and the church, and concerning the minor differences aris- ing among themselves. It is not easy to do this where VOL. II. 3 p 482 ON BIGOTRY. a man is certain that he is ricrlit, and in a ra?e of infinite Importance. He is even apt to tliink, as before intimated, that his duty both to God and to man requires him to speak "with warmth and ' to be angry.' But though trutli and holiness are not to be inculcated in the spiritless man- ner in which subjects of little or no consequence may be discussed, and though some degree of indignation may, perhaps, be lawfully mingled -with our grief at the sight of ' transgressors who keep not the law of God/ yet our faithfulness and zeal should not precipitate us into im- prudence and injury, nor induce us to forget that God alone is the Judge and the Avenger, and thus to unite profane M'ith sacred fiire. Still less excuse is there for this intemperate heat of the passions in the controversies between us and our brethren, because they do not relate to the essence of religion. On the other hand, as it appears that the charge of bi- gotry is often brought without reason, by those who would, under that pretence, altogether explode faithfulness, re- proof, admonition, and conscientiousness, from religion, the friends of true piety ought not to shrink from the duty they owe to God, to their follow men, and to themselves, on account of such a bugbear. While they blend humility with dignity and firmness, and the * words of tmth and soberness' with warmth — while they have no self-conceit or resentment to gratify, but arc seeking only to discharge a sacred duty, and to manifest tlie purest benevolence — they need not regard the clamour raised against them as nar- row-spirited and furious bigots. They may, perhaps, be- come the instruments of saving souls, or of bringing back the ideas of religious tmth and duty to the only proper standard, namely, the word of God. At any rate, they no\r have the testimony of their own consciences to support and strengthen them, and \v\\\ be found, in the great day, to have acted a wise, a righteous, and a friendly part. As, however, the offence of bigotry is in fact veiy com- mon, and as religious contentious have been remarked to ON BIGOTRY. 483 be the sharpest of all, sometimes on account of the pecu- liar importance really attaching to the subject, and oftener on account of mistaking the gratification of improper pas- sions for aiming to serve God and the souls of men, we may leam of what consequence it is, on eveiy religious topic, whether great or small, for eveiy man to be ' fully satis- fied in his own mind.' It is certainly unpleasant to have our piety and our spiritual rights denied or called in ques- tion without reason: but if we have studied our Bibles and looked up to God by prayer for his Spirit, if it has been our object to know and to do his will, we possess the chief tes- timonial in our favour, and need not fear what man can say or do against us. We may possibly find some who will admit us to the * communion of saints' on earth; but we shall certainly not be excluded from the general as- sembly of the blessed in heaven. ESSAY LV. ON LIBERALITY OF SENTIMEM. L/IBERALITY of sentiment is a phrase expressive of so much good will and kindness, that it instantly obtains the approbation and praise of all, except those who judge it previously requisite to inquire into its reasonableness and tendency. For what is its import, Mhen taken in the full extent of its meaning? The most agreeable opinions and prognostics imaginable concerning the human race. Re- specting the dead, it hopes the best — even ' against hope.' Concerning the living, where the morals are good, and the form of religion exists — no matter for the i)rinciples, or the internal spirit and character — it considers them all as good, truly pious, and heirs of heaven: it will of course admit them to all the privileges of Christian communion and fellowship, accoimting the minor differences among them as questions utterly unworthy of notice. In what- ever light it may view the immoral, the profane, and the criminal part of mankind, with regard to this world, I am not certain, whether it docs not make some provision for them in the workl to come, so far as its own opinion can operate, if not by exempting them from punishment alto- gether, at least by mitigating it either in degree or du- ration. 1 am aware, indeed, that many of the warmest advocates for a liberal way of thinking and acting with res])cct to re- ligious principles, are no less strict concerning terms of communion, than persons more confi»ied in their views on ON LIBERALITY OF SENTIMENT. 485 these subjects. They exact acquiescence in their creeds, or at least submission to certain forms and ceremonies, prior to admission to Christian fellowship or membership. But some would perhaps make abatements in their de- mands, if they could meet with a disposition in others to concede: and with regard to admission to the table of Christ in heaven, or that on earth, so far as relates to their actual members, they require nothing except cor- rect morals and regular attendance on public worship, and sometimes are not very scrupulous even on these points. Let me not be understood to intimate, however, that all who avow liberality of sentiment are thus lax in their ideas concerning the nature and obligations of real piety, or the evidence of it in others. Amid those enlarged views of the qualifications requisite for religious privi- leges on earth and meetness for heaven, not a few are strictly conscientious, and aim at conforming to the will of God as revealed in the Scriptures. But I must ob- serve, that in this case they have no right to take credit to themselves for extraordinary liberality, or to blame thoir Christian brethren whose notions are more limited; since, admitting the justice of their opinions, it may be owing to superiority, not in understanding, but in disposition; to the happier issue, not to the greater degree, of their pious care and diligence. They would not have erected so capacious a building, had they not conceived that they were conforming to the directions of the Divine Architect j and the others would make theirs of equal dimensions, could they be once persuaded that they had proper au- thority for so doing. The liberal views of which I am speaking, may naturally be supposed, as before noticed, to meet with general ap- probation and applause. Safety and happiness in the future state are obviously blessings of far too great importance to be treated with indifference by any one, provided he can obtain them without making, in his opinion, too ^reat ■18G ')N LIBERALITY OF SENTIMENT. sacrifices. Now liberality of sentiment prevailing to the full extent that has been mentioned, inspires multitudes with the hope of effecting this. It supplies any ck'fcct which that acute observer conscience, especially when enlightened by the Scriptures, may espy in the reasoning by which the irreligious and nominal Christians buoy up their spirits, in looking forward to the consequences of death. It replies to the objections which the fear excited by reason and revelation attempts to raise to their tran- quillity and inactivity. It even gives a flat contradiction to the unfavourable sentence and evil forebodings of their minds, pronouncing them to be nothing but spectres, called into existence by religious melancholy and super- stition. What can be more cheering and reviving than such ideas to a man in these circumstances, wlio Avishes to have hnal salvation and eternal felicity without in the least altering his present gratifications and pursuits? No wonder he looks with delight and gratitude at those who think better of his character and state toward God, than he himself dares to think. With pleasure he contemplates their number, their intelligence, their respectability, and their importance in society. He cheerfully rei)ays their liberality, by freely acknowledging that their hearts and lives have an equal share of his good oi)inion. Even where an enlarged application of the character and blessings belonging to the pious is not called for to silence awful apprehensions of futurity, and where, far from plea- sing, it would be justly regartled with a suspicious eye if stated by others as the sole or chief ground for Christian conununion, yet extended views of the right [)ossessed by real Christians to spiritual privileges, are highly acceptable to many. Liberality of this kind exempts them from the trouble of inquiring into the will of God concerning the circumstantials of religion, checks any rising doubts in their minds on the correctness of their present opinions and practice in these respects, and leaves them more at liberty to continue in that line of conduct which is most ON LIBERALITY OF SENTIMENT. 487 consistent with their ease and convenience, their credit and interest. In general, liberality of sentiment is too open in her mien, too conrteoiis in her language, and too fascinating in her manners, not to be a favourite with all who consider obsequiousness and an accommodating dis- position as the principal qualities to be cultivated in hu- man life. But it is time for me to consider whether the temper of mind in question be in reality as beneficial as it is agree- able. If the individual on whom the liberally- minded be- stow the appellation of pious is entitled to it, he is justi- fied in considering it as an advantage. The Christian re- gard of those who are themselves real Christians, is truly desirable when it is exercised towards a right object: it ought to be cherished : the suspension or loss of it should be lamented, and all proper means adopted for its re- covery. But if this regard be shown to a wrong object, what benefit can he derive from it ? His being thought or spoken of as pious, Avill not make him so; nor should too much weight be attached to it as evidence that he is so : for though the good opinion of a man of piety concern- ing the religious character of another has its value, yet we are to remember, that his means of information, his discernment, and his caution in judging, are not always proportionable to his piety. Greater reliance may indeed be placed upon the esteem expressed by a number of godly people for an individual whom they have known for a long time, and under various circumstances 5 but even their judgment has often proved fallacious : and though the same may be said of the knowledge which, aided by the Scrip- tures and self-examination, he may be imagined to have of his own heart and ways, yet this is much more likely to be correct than the former, as springing from far su- perior sources of intelligence. I have hitherto supposed this good opinion of a man to be entertainod by competent judges of the important sub- ject relative to which it is delivered, and by persons whose 488 ON LiBERAiiry of sentiment. luintls are under no iniijrojicr bias. But wljether that be the character of numbers who boast of their liberality in determining on the nature and evidence of real piety, may be reasonably questioned. They are often super- ficial thinkers on such topics, and discover much greater attachment to general oi)inion and to human writings, than to the Scriptures. But little can be said, sometimes, on behalf of their attention even to the forms of devotion, shoidd their moral character be tolerably good. Can it be deemed satisfactory to be thought well of in a religious view merely by people of this description ? With respect to this particular topic, they speak the language of their wishes, not that which flows from a well-informed judg- ment; they are probably sincere, but they may be utterly mistaken notwithstanding; nor does it follow, from their estimating their own piety and that of another by the same standard, that they do not determine falsely in both cases. Tlie multitude which they compose when collected toge- ther in the imagination, is a circumstance that adds no more weighty a sanction to their approbation, than it does to the applause of a popular leader in civil life; and if the former are less capricious and changeable than the latter, it is be- cause they have an interest in remaining steady. Where, then, is the advantage, whatever may be the pleasure, resulting to a man from having his piety esteem- ed by others, if their opinion is not confirmed by the Scriptures and by his own conscience? The testimony of the former, we have seen, ought not by any means ne- cessarily to be accounted the same as that of the latter, be- cause of their very inferior advantages forjudging: for the same reason, it ought not to have the preference in case of difference, as not unfrequently happens. It cannot be substituted for that of the others. No ])ortion of mankind, however enlightened by science, or catholic in its dispo- sition, has the powa^r of conferring on whom it pleases the freedom of the City of God, with all its invaluable pri- vileges. For any one to cherish the expectation of so ON LIBERALITY Ol- SENTI7.IENT. 4^9 exalted and important an honour upon such a ground, would be an infinitely more extravagant imagination than that of the man who is said to have pleased himself with the idea that every ship which entered tlie port of Athens belonged to him. This letter of recommendation, how- ever fairly written, hoM^ever respectable in the literary world and in civil life the names may be that sign it, how- ever flattering a character is given of him in it, and not- withstanding the number of attestations to its tiTith by which it is acconjpanied, will not have the least weight in the world to come, except it be confirmed by the hand writing of the Holy Spirit on his heart. Instead of the flowers and fruits of the celestial paradise which were promised him, he will find them, like the productions growing near the lake of Asphaltites, pleasing as they may be to the eye, and apparently good for food, crumble, at his touch, into dust and ashes. In trusting to such recom- menders, whatever may be their sincerity and good faith, he will resemble one who relies on deceivers pretending to bestow a rich property upon him, w'hich is not theirs to give. The deed which, according to their declaration, contains the title to a most valuable estate, will be no more regarded, when he goes to take possession, than blank paper. The pleasure, then, which a man derives from the good opinion entertained and expressed by others concerning his religious character, when unsupported by the ' wit- nessing of the Holy Spirit with his spirit,' has no more of solidity and durableness in it, than a flash of lightning in the night-time has of real day; and will equally fail him, when he looks for substantial benefit from it. This, how- ever, is not the only evil it produces. He is not merely deluded by a phantom, but prevented from seeing a rea- lity. It even prepares the way for distress and iiiin to him, Avithout remedy. Like a sick man, who, exposed to con- siderable danger, depends upon the flattering tale that is VOL. II, 3 o 490 iiosition ON LIBERALITY OF SENTIMENT. 503t to conscience was required or connived at by the apostles, but that the differences were not of that nature, Mdiich, upon the j^round of conscientiousness, called for separa- tion. Many such differences now exist among Christians. It is not unreasonable to suppose, that had the same spirit of inquiry existed in the apostolic age, which has been che- rished by the gradual increase of means for its gratifica- tion during a long succession of ages, there would have been as great a variety of necessary causes for separation, and even for excommunication. The phrase ' liberality of sentiment' was, I believe, first introduced in opposition to an attempt at a compulsory uniformity in religion, and to persecution. Considered in that light, it deserves all the popularity it has met with, and does honour to the country where it is adopted and practised. We rejoice to see it prevail not only in the acts of the legislature, but also in the spirit and manners of people differing from each other on religious questions, in cases where the laws instituted for civil purposes do not interfere. Unhappily, the phrase is now extended beyond exemption from temporal inconveniences on account of religion, and the concession of temporal advantages to all, what{.\er may be their ideas of religion, to spiritual ex- emptions and concessions. The disciples of Christ are at present called upon not only to acknowledge intelligence, taste, erudition, probity, benevolence, and virtue in gene- ral, wherever these qualities exist, a duty which they will gladly perform, but also to recognize true piety where they fear it does not exist, and to receive all who may please to require it to Christian communion, or member- ship, not because they appear to be fellow disciples, and to be ' walking in all the commandments and ordinances of the Lord blameless,' but because they are respectable and amiable in civil society, and unexceptionable with regard to morals and external religion. In this sense, liberality of sentiment appears to me to be irrational, un- scriptural, and most seriously injurious. All that its ad- 501 <->N LlliERALl'l Y OP SLNTlAll'.N I. vocatcs can fairly claim is, the right of treating tlieir op- ponents as they thciusclvcs are treated; that is, of ex- eluding them from their religions esteem, from fellow- ship with them at the Lord's table, and from mendjer- ship in their religious societies. Nor will any of their 0])ponents, I should suppose, be unwilling to allow thi> right, whenever they choose to exercise it. Uncharitableness is, indeed, an evil of no small magni- tude; and as it certainly may exist where it is little sus- pected, he who is accused of it ought carefully to examine tiie grounds of the accusation, and alter his conduct if there be occasion. But no one ought to be frightened into improper acknowledgments and concessions, by ac- cusations for which there is no ground. Let the accused oppose the testimony of a good conscience, and the dic- tates of true benevolence itself, to the inconvenience. In- stead of being over anxious to be considered and treated by others as truly pious; instead of endeavouring to ob- tain those advantages by menacing the accuser with the charge of bigotry, it will be infinitely more safe and bene- ficial, and, I will add, infinitely more consistent with ti'ue honour and benevolence, for every man to aim at the ap- probation of his own conscience, of the Scriptures, and of God. These are enlightened and impartial judges. Their sentence in our favour is of prime importance, and indeed absolutely necessary to our final seciu'ity and hapjiiness. Without this, the attestations of the whole world in our favour will not render us the least service in the day of judgment, and with it we need not fear, though the whole world should declare against us. Notwithstanding this last remark, there is not the least reason to think that it will ever happen. A real Christian is too excellent and useful a character, not to be respected in the worst of times and places, by some one or another; and even if society in general were to desj)ise or hate him, some kindred mind would be sure to find him out, elasj) him to his bi).-N' KrroRTs roR promoting BENEVOLENXE, &r. striking descriptions given by him of the last day, he makes the sentence turn upon the single question, whe- ther the individual had or had not performed different offices of charity toward hi?; people in distress. Hi? rea- son for this is probably to be looked for in the extraor- dinary exigences to which he foresaw that his followers would be reduced during the times of persecution then impending, and which would render pecuniary assistance from their wealthy brethren particularly necessary. I would observe, that though the situation of Christians, as such, respecting the things of this life, has been much im- proved since that period, yet, beside the singular cases of calamity to which true believers are liable, as well as other men, instances are not wanting, even now, of individual? and communities suffering grievously on account of reli- gion. There may be refugees now, as well as there were in ages less hiunane and tolerant. Converts from among the Jews and irreligious families are sometimes known to labour under great temporal embarrassments : in which case, they need, and ought to experience, the compassion- ate efforts of their prosperous fellow converts, in order to counteract the injurious consequences of violent prejudice in ungodly relations and connexions. Nor ought those to be overlooked in the exercise of pious charity, who, differ- ing from their fellow Christians respecting some minor point, encounter, for the sake of a good conscience, no small difficulties of a worldly nature. The attention paid by religious denominations and communities to their own poor, the endowments founded by opTdcnt Christians for similarly good purposes, and the societies formed for re- lieving different descriptions of the indigent pious, reflect great honour on all concerned in them, as tending to the reputation of religion, and as manifesting their respect and love for their brethren in adversity. Charity and generosity, then, are virtues peculiarly be- coming, and highly coniinendable in all who sustain a re- ligiouu character. Let persons v( this description, so fu- ON EFFORTS FOR PROMOTING BENEVOLENCE, Ac 511 as their circumstances will permit, contribute to the sup- port of Sunday and other schools, with a view to the edu- cation and the clothing of indigent children. Let them unite with their irreligious neighbours, fellow- citizens, and countrymen, in the subscriptions set on foot for the relief of private and public, domestic and foreign, distress of various kinds. Not only the general dictates of com- passion, but the credit of religion, and the regard due to their own character, place, and influence in society, re- quire them to promote these objects to a certain extent. At the same time, I cannot but think that a godly man may possibly go too far in performing this part of his duty, and make those exertions in support of an inferior, which are due to a superior object. It strikes me, that the spi- ritual exigences of mankind have a greater claim on his attention than their temporal exigences, where he cannot afford to regard them both. I really do not see, for in- stance, why a man of piety should stand forth as the prin- cipal promoter of an institution which simply aims at the education of the poor, and make it almost the sole object of his attention, whatever may be its excellence in con- veying instruction with rapidity to thousands of children. Important as education may be to the knowledge and ex- ercise of true religion, it is a kind of benefit, the value of which can be fully appreciated by those who have merely civil purposes in view; and therefore, though a good man may with great propriety invent, introduce, or assist in forwarding a scheme of so laudable a nature, yet as it would probably meet with patrons or supporters among the people of the world, without his making himself very conspicuous in its encouragement, it appears to me that he ought to devote the chief part of the time and pro- perty he can spare, to the promotion of religious objects. This seems to be his duty, not only because piety is in- finitely more important than any tempoial object what- ever, but because it cannot reasonably be expected to find friends among any except religious people, who, taken in 512 ON EFFORTS FOR PROMOTING BENEVOLENCE, dkc their greatest extent, are well known not to abound witl» persons capable of contributing largely to its promotion: whereas a secular object of importance is certain of meet- ing with an ample number of advocates among mankind in general, no less opulent, than humane and generous. This argument is l)ut ill answered, by urging, that it is in vain to think of inculcating religion, till the person ad- dressed is able to read. Our Lord says, ' He that hath ears to hear, let him hear:' it is therefore evident that pious in- struction cannot be given to such a one in vain, without guilt on his part; and that the failure would be owing to a cause which might equally prevent success, were he able to read ever so well. Besides, were it even supposable that the number of persons capable of reading was in any case so small as to render the assistance afforded by the ministiy of the word premature, the impediment could not exist long as an objection. In fine, if the inhabitants of a country are not to be furnished with an opportimity of hearing the gospel till all, or at least a majority of them, have been taught to read, there will be no small danger of their never hearing it, and perhaps of their * pe- rishing for lack of knowledge.' There is occasion for similar caution, in attending to reliarious objects themselves. A good man ought cer- tainly to assist in the propagation of the Bible in a lan- guage that may be understood, and in the establishment of schools, particularly in foreign parts, where it, and such religious books of human composition as are proper, may be read. I cannot but think, however, that he ought to di- rect his attention chiefly to those institutions which have for their object the promotion of an evangelical minis- try— especially if his means be very limited. For though the Bible is doubtless infinitely more excellent in itself than any human commentary that can possibly be made upon it, yet I believe it will not be disputed, that many more are converted by the * preaching of the word,' than by the mere reading of it. The reason, I suppose, next to t)N EFFORTS FOR PROMOTING BENEVOLENCE, &c. 513 the will of Heaven, in granting or witlihokling that divine influence which is absolutely requisite to success in both cases, is, that a living teacher is more frequently regard- ed than a dead one. The former is most likely to use intelligible and appropriate language; and people hi ge- neral seem more disposed to receive matters of import- ance contained in books when pointed out to them, than to search for such matters. I believe these observations are just as good with respect to the Scriptures, as with regard to any human publication: and therefore I think it should be the aim of a real Christian who has but little property to spare, to encourage the preaching of the word rather than the circulation of it. Another thing to be con- sidered is, that, as has been already noticed, many will unite in promoting the dissemination of the Scriptures, who never read or hear them, and who know nothing of their sacred contents — not to mention those who miscon- ceive and misrepresent them. If the causes of a conduct apparently so preposterous be inquired into, it must, I suppose, be ascribed to the sanction given to the Bible by the National Religion, and to the favourable influence it is generally believed to have in preserving order in so- ciety, and in promoting a virtuous education, good mo- rals, and the eternal interests of men. To these objects they would have others impelled by the knowledge of di- vine revelation, however insensible they may be to its im- portance as regards themselves ; thinking, by concurring in the pursuit of such an object, and its attainment, to tind some additional security for their own worldly advan- tage, and for the temporal and spiritual welfare of those belonging to them ; and perhaps taking credit for having assisted in promoting the cause of virtue and religion, conceiving it to be in some measure a set-ofF against their own continuance in criminal negligence and self-indul- gence. The diffiision of the Bible, then, will receive aid not only from the union of all the truly religious of every VOL. II. 3 T 514 ON EFFORTS FOR PROMOTING BLNEVOLENCE, &c. denomination that compose the Cliristian world, but also from numbers of the irreligious; especially when the cause becomes fashionable and popular, or is dignified by the accession of names eminent for affluence, rank, or high official situation. But the dissemination of its substance and spirit by preaching, is widely different. The multi- tude soon separates, when the scriptural topics principally to be insisted upon by a Christian minister, and the na- ture and the application of those topics, come under dis- cussion. It cannot reasonably be thought that any will feel anxious that cither Gentiles or Jews, their own coun- trymen or foreigners, should ' know the grace of God in truth,' except those who have themselves 'tasted that the Lord is gracious.' It seems j)roj)er, therefore, that all real Christians should, according to the ability that God has given them, and so far as is consistent with the claims of justice, exercise their bounty chiefly in promoting the spread of the gospel. I shall add one more observation on this part of the subject, namely, that amid the concern which cn ery truly pious man should feel for the advancement of real reli- gion in every deui)mination, he ought to pay a more par- ticular regard to that object in his own denomination. Distinct associations lor making provision for the widows of godly ministers, for the religious or at least the vir- tuous education of the poor, and for certain other chari- ties, on accotuit of minor differences in religion, would, however, in my opinion, be as contrary to the spirit of brotherly love, as the disputes between the Grecian and Hebrew converts, in the time of the apostles, concerning the disposal of the funds belonging to the Christian church. But since these minute points appear in a different light to different denominations, it seems better, for the pro- motion of truth and righteousness, for preserving the tes- timony of a good conscience, and evin (ov the mainte- nance of peace and friendship among all who agree in their idea of the essence, though they thus differ about the cir- ON EFFORTS FOR PROMOTING BENEVOLENCE, Ac. 515 ciimstantials, of religion, that each individual shoukl study principally, though not solely, the spiritual prosperity of his own religious connexions, in all cases that involve these points. No one has a riglit to wonder, that others should chiefly regard their sect in this particular; and as this is the coninion practice, it is evident, if any indivi- dual, under tlie notion of being more liberally nHnN' EFFORTS TOR rROMOTING BENEVOLENCE, Sec of our country and of the present age. The exhortation, however, of the apo?tlc to tlie primitive believers, not- M'itlistanding the striking evidence they had given of love to Christ, to his cause, and to his afflicted people, by noble and repeated acts of generosity, that they would * abound yet more and more' in this excellent virtue, i« not imsuitable to the ' holy nation,' even at this time- If it be true, that, in the exercise of charity, some have gone beyond their ability, it is true of many more, that they have not done according to the ability which God has given them. I will here beg leave to make an obser- vation, which, if attended to, will, I think, greatly in- crease the funds whence the liberality I am recommend- ing is to arise, after makiiig a few preliminary con- cessions. I am fully convinced, that it is not only reasonable and important to apply wealth in the prosecution of national objects, such as the improvement of the revenue, and the employment of the poor, but that there is a necessity for it. There is a tendency in it to ensure the safety of the country, to support public credit, to diminish the de- pendance of the poor on the liberality of the rich, and of course to lighten the burden of the latter. In the fur- therance of such objects, he who desires 'a better coun- try, that is, an heavenly,' ought to take u part, as well as another. Piety does not exempt him from obligation to patriotism ; on the contrary, it increases that, as ^vell as every other moral obligation, in its proper order and de- gree. The honour, too, of religion, requires such a con- duct; and its influence in society receives no small addi- tion, even from the respectability of the figure made by a man of piety, in consequence of promoting the objects just mentioned. I am likewise sensible, that the tew among the truly religious who possess rank, must main- tain an appearance somewhat suitable to that rank; and that, in general, tlie individuals who by inheritance or auccess in life have acquired fortunes, are warranted in ON EFFORTS FOR PROMOTING BENEVOLENCE, &e. 517 proportioning the comforts enjoyed by themselves and their families, and the figure they make in the world, in some degree, to their fortunes. This seems manifestly to be one end for which those natural and providential ad- vantages are bestowed ; and is no more than an equitable compensation, where riches, as frequently happens, are the fruit of diligent and patient application to business. Having made these just concessions, I hope I shall now be alloAved to observe, that, in the pursuits and gratifica- tions alluded to, a pious man is more limited than a man of the world; that they should only be secondary objects with the former, and by no means occupy a place in his regard, equal to that which they hold in the regard of the latter. So far as national security and prosperity depend upon individual expenditure, the splendour of domestic establishments, and an extensive line of business, there will always exist a sufficient niunber of persons among the people of the world, both able and willing to promote them, were the people of God to devote less of their time, their talents, and their property, to these purposes. With respect to any diminution of comfort, grandeur, or conse- quence, Avhich they, their children, or their more distant re- lations, might sustain, by the different direction of pecu- niary advantages here proposed, I conceive that a spiritual mind will not think itself ill repaid, by the consciousness of having more largely contributed to measures intimately connected with the glory of God, and the most important interests of mankind. The savings thus arising from the restrictions laid not only upon vanity and luxury, but upon a worldly spirit, which, according to certain passages of Scripture, seems capable of existing separately, in a de- gree, from the two former evils, together with the sums extorted by a principle of pious benevolence from the hard grasp of avarice, will form no inconsiderable addition to the means of ' doing good.' It is not possible to describe with accuracy the persons to whom these exhortations to the charitable and religious 518 «>N r.V'K>KTS FOR PROMOTING BENEVOLENCE, Ar. application of j)ropcrty relate. Though the distinction between the rich and the poor is a common and just one, yet there arc many not comprehended in the number of the former, who would greatly err in so entirely confound- ing themselves with the latter, as to become insensible to the obligation they are under to do what they can; espe- cially where the distributers of pious bounty do not over- look the judicious maxim, that even * little things have their value.' But I will suppose myself to have come to that class of real Christians, who, if they have no occa- sion to diminish the stock contributed by their rich and generous brethren, can do nothing to increase it. Still there are services which these may render to the cause of religion and benevolence. Some of them, though they cannot augment the bounty, may yet assist in the disj)osal of it, by pointing out worthy objects of pursuit, by form- ing schemes for accomplishing these objects, and by com- mimicating their ideas by speech or by writing. In this view, ministers of the gospel and private Christians who know the world, though unable to contribute nuich, if any thing, may with great advantage attend general meetings, and be chosen members of committees for such purposes. It is possible, likewise, that a minister of contracted menus may be qualified for itinerant preaching, or for undertak- ing a foreign mission; being unembarrassed by connexions or engagements at home, of a strong constitution and an adventurous spirit, of a firm and patient mind — fired, in short, with holy zeal and pious benevolence, though not destitute of necessary prudence and caution. Such a one, though an imavoidable and most reasonable charge on the society instituted for that end, is an indispensable assist- ant, and a most valuable accpiisition. Ciood men, though they receive, and can give nothing, may, according to their various habits, local situations, and connexions, be very usefid to their fellow Christians, whom Providence has highly favoured, by communicating the result of in- ([uiries, by visiting the abodes of indigence and sickness. ON EFFORTS FOR PROMOTING BENEVOLENCE, &c. 519 by advising proper measures, and perhaps applying those measures, or by taking an active part in the concerns of poor children, who, in point of education and in other re- spects, have become objects of charity. Even if they can- not afford to devote any portion of their time and atten- tion to these services without renumeration, it is of no small consecjuence to the benevolent and the pious, to have trusty, as ^\'ell as able persons, for the execution of their worthy projects. At the same time, it is desirable for the former to lose no opportimity, through indolence or ex- cessive delicacy, of gaining personal knowledge of the objects for which they subscribe, and of seeing that their good intentions are properly carried into effect. I will add, that those Christians who can do nothing more toward the important measures here recommended than observe a good conduct, and pray for the success of those measures, afford a succour by no means easy or trivial. By speaking 'a word in season,' they may be- come the happy and honoured instruments of converting souls; and by their proper behaviour, they will give force to any religious obsen'ations they may happen to make : they will also convey a strong idea of the utility of piety, which may stimulate those around them both to receive and to promote it. The same conduct further tends to put it into their own power ' to give to him that uecdeth;' or at least, so to provide for themselves, as to leave a vacancy for one who needs the charity of others. Their earnest prayers, too, for the divine blessing on every good work, will be deemed no inconsiderable contribution, when it is reflected, that they are powerfully co-operat- ing at the 'throne of grace' with those who can contri- bute in other ways, but who must join devout supplica- tion to their other means, if they would justly expect those means to prosper. For to whom are these prayers addressed? To Him who can render events and circum- stances favourable to the objects proposed: to Him who has the abilities and hearts of all at his own disposal, and 520 ON KFIORTS FOK PROMOTING BENEVOLENCE, Ac who has graciously assured us that ' the fervent prayer of a righteous man availeth much.' Let me now renew, for a moment, my exhortations to those who call tlicmselves the people of God, in behalf of the important purposes which have been mentioned. I wish to tell them, once more, that the wants and dis- tresses of the lower orders of mankind, after making every fair deduction on account of imposition, are real, great, various, and numerous; and that culpability on the part of the poor, forms no excuse for abandonment on the part of the rich. I wish them also to know, that much good ha* been effected by exertions in the cause of religion, not- withstanding some failures; and that the means adopted for making further exertions, however considerable, are very inadequate to the end. Let not the world excel the church in compassion and benevolence, when the motives of the former are so exceedingly inferior to those of the latter. Let not souls perish through want of the means of grace, merely for the purpose of retaining what must soon be parted with, or for securing worldly objects which must soon come to an end with the world itself — even at the moment of death, so far as the present occupier is concerned. Let us recollect, that when we are giving to the cause of Christ and to the welfare of liis people, we arc giving to ' Him whom our souls love,' and whom, in fact, we have the greatest reason to love. The oft'eiings of the pious Jews in the times of Moses and of David, as also those of tlic primitive Christians in the apostolic age, arc spoken of by the sacred writers in terms of high approbation, and left upon divine record to the honour of the persons mak- ing them, in all succeeding generations. The amiable and useful virtue of benevolence has, indeed, been fatally mis- understood, both with regard to the purpose for which it is really efficacious, and the rank it should hold in forming a part of the Christian character ; being too often employed as a substitute for the merits of the Redeemer, or considered as a compensation for the want of faith and repentance. ON EFFORTS FOR PROMOTING BENEVOLENCE, &c. 521 But, on the otlier hand, the serious way in which it is rei^ardcd, and the great importance attaclied to it by the blessed God, cannot be doubted, when we call to mind, that the exercise of it is represented as a mark, though not the principal, much less the only one, of a person ' laying hold on eternal life;' that, without it, all preten- sions to the love of God as 'dwelling in us,' are ground- less; and that the seed sown by the merely sensual and worldly use of property, instead of springing up and pro- ducing an abundant harvest, will perish beneath the clod. It will j)erhaps be said, as before noticed, that the peculiar stress laid in Scripture on the duty of charity for benevo- lent and religious purposes, arose from the singular dis- advantages which at that time attended Christianity and .those who embraced it — when the profession of it was al- most a sure prelude to poverty. But the occasions for the practice of the virtue in question in our own age and country, are, as has been shown, far from few or trifling: and if a wealthy professor of religion will discharge this duty only partially, or not at all, what would he have done, had he been required to ' sell all that he had, and give to the poor;' to withdraw from worldly connexions and pur- suits altogether; or to lay the produce of his estate at the feet of the apostles? Has he not reason to fear, that, like the young ruler, who had great possessions, * he would have gone away grieved?' and in that case, in what situa- tion would the evidence of his love and obedience to Christ be, or what proof would he have that he was not concerned in the awful representation given by our Lord, of the danger to which the eternal interests of a rich man are exposed? To prevent an uncertainty of this alarming nature, let him imitate the pious liberality not only of some whose attention to Christian principles is equal to his own, but of some whom he considers as inferior to himself in this respect. Let him particularly regard the calls on his exertion on a temporal or spiritual account, which, nu- merous and various as they are, come, or ought to come, VOL. II. 3 u 522 t>N trroRTs for pro.moijng eenlvolence, &c. within the compass of his own knowled^'e. Let him re- collect, that among the virtues which should be conspi- cuous in him, munificence is his ajjpropriate one; that it ought to be proportionate to his fortune, and to the figure he makes in society; and that it is not sufficient for him to be a projector or an encourager, but that he ought to be * a pattern of good works.' It will be time enough to discuss the question whether the contributions would not exceed the demands, were this conduct observed uni- Versallv, or whether those demands would not now be con- siderably reduced, were the present contributions better applied and improved, when such an observance actually takes place. I cannot conclude these hints, however, without no- ticing the case of those who, though they give in some view to the cause of religion, as well as to the poor, yet are utter strangers to it in experience and practice. Flat- tering as the opinion may be which they form of them- selves, and favourable as others may wish to augur con- cerning them, we have the word of an apostle for it, that a man may * give all his goods to feed the poor, and not have charity:' in which case, the same infallible writer so- lemnly declares that he is ' nothing.' As to the expense incurred on account of religion, the propagation of the Bible for instance, by those who have no taste for it, what can be more absurd, than to imagine that the act of send- ing ' the bread of life' to others, will keep their own souls from starving? Or what can be a more fatal delusion, than to expect that they shall be admitted to ' eat bread at the table of Christ in the kingdom of heaven,* though they neglected and despised his entertainment in this world? If, as is probably the case, their disregard to re- ligion arises from their apprehension of its difficulties, how is their conduct, in sending the Scriptures to their fellow creatures, more entitled to the appellation of piety or benevolence, than that of the Pharisees, who ' laid heavy l)urden5 upon the people, but would not touch thoxn them- ON EFFORTS FOR PROMOTING BENEVOLENCE, dc. 523 selves with one of their fingers?' They are borne along by the numbers, and dazzled by the splendour, of their associates in the great and good cause. But they ought to consider, that subserviency to fashion is at no time an evidence of sound principle; that it may lead to evil as well as to good; and that the probability is much greater of its leading to the former than to the latter. At the same time, the real friend of religion does not wish to discourage them. He accepts their benefactions for the holy and charitable purpose with thankfulness and plea- sure. All he wishes is, to express his anxiety lest any who assist in building the ark, should — (dreadful thought!) — be excluded from the benefit of it, when * the great day of the divine wratli is come/ ESSAY LVII. ON THE CONMEXION BETWEEN PIETY AND PATRIOTISM. The term patriotism has been so often employed by weakness or wickedness as the vehicle of occasioning the most serious cahimities, that it Is in some dane^er of sink- ing into disrepute, and of furnishing a pretext for the con- duct of those who disregard the thing, as well as disavow the name. Yet as the real existence and infinite import- ance of true religion will be never called in question by a well-disposed mind, notwithstanding the infamous and injurious character of the hypocrite, so the obligation to love our country will never be questioned, nor any dis- inclination to tbe exercise of it barboured, by a noble and generous spirit, notwithstanding the evils resulting from false patriotism. Least of all can it be imagined, that in- diffei-encc to a virtue of the greatest magnitude and of the brightest lustre, will be cherished by a man whose par- ticular profession it is to regard ' M'hatsoever things are honest, lovely, of good report,' and entitled to i)raise. If the true Christian at any time apjiears to have this duty less in his thoughts, or to entertain it with less warmth of affection, than sx)me others, it is because his narrow capa- city and confined education, the smallncss of the circle in which he moves, and the scantiness of the means he pos- sesses for useful exertion, accustom him to fix his eye on near objects rather than on remote ones, to survey a little space rather than a w ide expanse, und to attend to claims immediately pressing upon him, which he understands ON THE CONNEXION BETWEEN PIETY, &e. 525 and which he can satisfy, rather than to demands which may never be made, and which, if they were made, he could not at present answer. All real Christians, however, are not thus circumscribed by deficiency of intellectual sight, or prevented by other disadvantages from justly appreciating the duty they owe to their country. There are some sincere Christians, it is to be hoped, among the individuals to whom its safety and prosperity, both internal and external, are committed. In this distinguished situation, beside the private consi- derations which may very lawfully actuate them, reli- gion, as well as moral principle, requires that a regard for the public welfare should particularly influence their conduct. Patriotism may be reasonably expected to force itself upon their thoughts, and to insist that to serve their country is their immediate and proper duty, on account of the means and opportunities with M'hich they are fur- nished for this great and good purpose. Much more may it be supposed to forbid, in the strongest terms, their in- juring it from interested motives, however prescription or precedent may seem to sanction the practice — as in the case of the pious and truly patriotic Nehemiah. In this predicament, the members of the legislature and of the executive government, the magistrates supreme and sub- ordinate, the army and the navy, are placed. It is as much the call of Providence to persons in these high si- tuations, to regard the interests of the nation in the de- partments which they severally occupy, as it is the busi- ness of those who fill private stations, to perform the du- ties belonging to those stations. It would not be difficult to produce from the Scriptures passages in which the virtues comprehended in patriotism are enjoined on the characters above mentioned, as also illustrious instances in which they were observed by those characters. But as the passages and instances will readily occur to an attentive reader of the Bible, I judge the ci- tations unnecesisary, and shall therefore only notice the 526 ON' iHE CONNEXION Bin WKEN PIETY, d:c. zeal and afFoction borne to sucIj princes by the people, and the iriic mjyesty and splendour that marked their reigns; the wisdom Mhich the Divine Rcincf imparted to the coun- sels of such statesmen, and the success which attended their measures; the veneration in which such jiulges were held; and the astonishing victories that were gained by such commanders. The ability, however, to serve the countiy, and there- fore the obligation to render that service, are not confined to those who occupy official situations. Pious men, en- dowed with talents or blessed with wealth, perhaps dis- tinguished by rank, may, hi private stations, promote the ])ublic good in a great variety of ways. Tliey may furnish hints or give advice for others to improve or act upon. They may contribute, by a proper use of the elective fran- chise, to the appointment of fit men to fill the senatorial and other public offices. They may adopt measiu-es for the advancement of real religion, and for the reformation of morals throughout the countiy — particularly by their own example. They may encourage the arts and sciences. They may discover new channels for trade and commerce, in order to increase the variety and abundance of employ- ment for the industrious poor. They may found institu- tions for the education of the lower classes. They may display their liberality both privately and publicly in cases of incidental distress, and particularly in making perma- nent provision for indigent sickness or old age. They may, by their countenance and influence, essentially con- tribute to the stricter and more extensive execution of the good laws in being; and, what is perhaps of still greater conso(iuence, to the security and happiness of the people at large. In a word, they may interfere with effect for the maintenance of decorum, virtue, and peace; as also for the promotion of justice, humanity, and benevolence, in ten thousand cases, of which no law can possibly be made to take cognizance. The practices here cnnmoratrd arc so manifestly con- ON THE CONNEXION BETWEEN PIETV, &«. 52/ sonant to reason and Scripture, that it is needless to ap- peal to either for their enforcement. I am happy, too, in acknowledging, that not a few persons who fear God and love Christ, being qualified by talents and situation for acting in the ways just described, really pursue those excellent lines of conduct. Nor let it seem as if those among the people of God who are thus qualified, amount comparatively only to a small number. The fact is, that no true Christian, however plain his understanding and speech, however inconsiderable his property, or obscure and limited his station, is without the means of materially serving his native country. By * studying to be quiet and to do his own business 5' by the exercise of private and so- cial virtues; by the regular manifestation of religious prin- ciple in his conduct; by obeying the laws of the land him- self, and by inculcating obedience to them in his family and among his connexions and acquaintance, as he has opportunity, he will essentially promote the welfare of the nation to which he belongs, whether he extend his view to that great object or not. A pin is of as much conse- quence to the motion and usefulness of a machine, as one of the main wheels, though procured with far less dif- ficulty and expense. There is, indeed, a particular mode of displaying a pa- triotic spirit, and that with peculiar advantage, in a coun- try in which the bulk of its pious inhabitants are equal, and in one view even superior, to those of their brethren whom nature and providence have more highly favoured: I mean that of imploring for it the protection and blessing of Heaven. The true believer of high degree, possesses an example worthy of imitation in the conduct of the pa- triotic monarch David, who, to his other important exer- tions for the public good, united supplication to the Sove- reign of the universe for the peace of Jerusalem, and the liuilding of its walls. The most inconsiderable in station among the saints is equally capable of giving this proof of public-spiritedness; and the association of devout and 528 ON IHI^ CONNEXION BETWEEN PIETV, &c. fervent pmyer formed by persons of this description, must inconipariibly exceed that of the others in largeness and strength, on account of their superiority in number. From a conviction, thcretbre, tliat the divine favour is as essen- tial to public as to private happiness, let the rich, and es- pecially the poor, solicit it for the nation with earnestness and constancy; not only at the house of God, but in re- tirement. Thus far, I imagine, there will not be a dissentient voice, at least among the truly pious, concerning the mode of conduct enjoined, as well as allowed, by real patriotism. There is one question on the subject, however, not so easily determined. After undergoing the most able, cau- tious, and impartial discussion, it would perhaps still occasion no small diversity of opinion, if not of practice, among persons equally eminent for intelligence and in- formation, for genuine piety and warm patriotism. The question I refer to is. How far, if at all, a godly man in a private station is justified in interfering with the supply of public dtfect«, and the correction of public abuses? May he, either by speech or writing, arraign the measures of government respecting the administration of the national finances, and the imj)ortant concerns of peace or war? May he presume to call in question the wisdom, the equity, or the benevolence of any act passed by the legis- lature relative to civil matters? May he censure the pre- sent state of the national representation, and the grounds on which ihe privilege of suffrage in electing members of parliament is conceded or withheld? May he be concerned in calling a meeting, or attend and take an active |)art in any meeting, the object of which is to ascertain, to in- fluence, or to give efficiency to the public opinion on any of the topics above mentioned? These, and certain other inquiries, however easy it nuiy appear to the imagination of some to reply to them, are extremely difficult in a prac- tical, if not in a speculative view, on accoimt of their pe- culiar magnitude and delicacy. To investigate them with ON THE CONNEXION BETWEEN PIETY, &c. 529 safety and benefit to individuals and to the public, requires a mind unusually comprehensive, careful, diligent, and pa- tient. For this reason, I shall not attempt the examina- tion, but will content myself with making a few general observations. A truly religious man is, no doubt, particularly bound to do all the good he can to individuals; much more, there- fore, to a class of people, and much more still to his coun- try, which includes every class — even supposing him to be placed in no situation that officially requires this conduct. But I hope I shall not offend the pious part of the commu- nity, if I say, that, owing to their education, to their habits of life, and to their condition in the world, a much smaller proportion of them are probably qualified not only for ac- tion, but also, in the high degree before stated, for political discussion, than of those belonging to the opposite de- scription. VVitliout, however, possessing these advantages, for a professor of religion to attract public notice by at- tempts of this kind, and to substitute zeal for good sense, would be to incur the manifest risk of producing much evil instead of good. But -we will suppose him furnished with the talents re- quisite for this end. Still it will be of no small importance, before he begins to exercise them, for him to consider the probable result of his exertions; whether the good to be expected is likely to reward his care and labour, and whether he may not injure himself, without serving his country, if he does not even injure it. Could it be reasonably imagined that the individuals belonging to the different orders which constitute a nation might be brought to think unanimously, or almost unanimously, on political concerns, there would, I suppose, be little dif- ficulty in adjusting them so as to give general satisfaction. But histoiy too well proves, that this never did nor never is likely to happen. One body of men, from a conviction that it is right, may wish to retain in the state that which VOL. ir. 3 X 530 ^>N THE CONNEXION BETWEEN PIETY, fee. another body, from an opposite conviction, wishes to abo- lisli. Even where the opinions of both concur in tlie pro- priety of a change, they may differ materially concerning the mode and extent of it ; and if we suppose an agree- ment of sentiment even on these heads, still the (juestion of justice may prevent the effect. It is not easy to per- suade a third body of men, namely, tltose who profit by defects and evils, admitting them to exist, to relinquish their gains ; and as the interference of the legislature, or executive government, after their long connivance at or sanction of the abuses, might seem to the individuals or families that would suffer by it to be an exercise of power at the expense of equity, they would perhaps decline it, were they even to coincide in opinion with the two former l)odies — unless they thought the public good imperiously called upon them to disregard private dissatisfaction. If obstacles at times present themselves to such alterationsi as the abolition of sinecures, the reduction of placemen and pensioners, and the withdrawment of the privilege of representation from decayed boroughs, how nmch more may they be supposed to impede innovations of far greater magnitude, and of much more doubtful issue! The nobi- lity and gentry, the landed interest, the holders of useful offices and places, the possessors of funded property, the great capitalists engaged in trading and mercantile con- cerns, in sliort, all whose rank, wealth, and professions seem connected with the present order of things, whether indivi- duals or societies, together with their principal retainers and dependents, whatever their speculative sentiments may be, will probably (at least a large majority of them) oppose a great and extensive change, luider the apprehension of injury to their private interests, with little hope, per- haps, of ameliorating the laws, or relieving the burdens of the state, in any considerable degree. AVho, tben, are left to approve of the change? Possibly numbers belonging to tlie working classes, who, forgetting that they risk their employments, as also the relief and the assistance they now ON THE CONNEXION BETWEEN PIETY, &c. 531 tlerive from private or public charities, in short, their civil and religious i)rivileges, conceive that they have little to lose, compared with v/hat they may gain. At their head, perhaps, appear a certain portion of the great or the wealthy, among whom some may be actuated by truly pa- triotic motives, losing sight of any evil consequences likely to ensue, amid the blaze of the splendid good they aim at; while others, associating with a band of indigent but able adventurers, willingly lend themselves to the desire of po- pular applause, if not to the hope excited by avarice and ambition. In such a divided state of public opinion, Avhat would be the result, were a man of piety, supposing him to be endowed with great abilities, natural and acquired, to declare and enforce his political sentiments in a large and promiscuous company, or before a popular assembly, as a public speaker? — from the pulpit, supposing him to be a minister of tlie gospel, in his official capacity ? — or, finally, from the press? It is not very likely that he would create a new party, and, at the head of it, bring over the other two to his own way of thinking; thus restoring unanimity of opinion in the nation. He would most probably merely add himself to one of the two great parties already in ex- istence, possibly as another chief, but much more likely as a subaltera, if not as one of those who fill the ranks. In that case, admired, applauded, and caressed as he might be in the small circle of his own friends and connexions, he would not be able to extend his fame and Influence much further; having advanced nothing new on the Important points at issue, and, in expressing the common sentiments of his associates, being greatly surpassed. It Is possible, by other advocates of the same cause, who make no preten- sions to religion. But it will be said, he may. In the end, enjoy the satis- faction of having contributed to the attainment of a great and good object. I do not know, however, whether such success will in all cases afford him that satisfaction. The 532 ON THE CONNEXION BETWEEN PIETV, &c. evils arising from eflfecting extensive alterations in a state Avithout tlie general concurrence of the individuals; be- longing to the different classes in that state, unhappily ap- pear, from histoiy, to be by no means visionary. I need not particularly describe the fatal consequences that have, in fact, sometimes followed those alterations: such as the horrors of civil war; the miseries which the people at large have endured, while the leaders of different factions were successively seeking to accumulate wealth and to es- tablish their power, by a series of detestable frauds and shocking cruelties; or the tremendous conflict between a nation suffering these calamities, and other nations expe- riencing or apprehending similar calamities, from the arti- fices or violence of the desj)otic usurpers tyrannising o\ er that nation. Let me now suppose, what certainly may hap- pen, that after years of such calamities, an order of things takes place much better than that which preceded; yet a humane, and especially a pious man, would perhaps feel some doubts, whether it would be eligible for him to have been concerned in such ;au affair, if he could have fore- seen the intermediate consequences. It is one thing to rejoice in some great good which in the course of provi- dence has resulted from a long train of the most horrible events, and another thing to reflect ^yh\\ pleasure on hav- ing been accessory to those events, while labouring to eftect that good. Even to throw the blame of these ter- rible disasters on his opponents, will not entirely remove the obstacles he feels to self-satisfaction. He was the as-- sailant; they only attempting to defend a state of things which had long existed — a state, the contimiance of which they were as fully convinced was best upon the whole, as he was of the contrary: and who shall say that they had not an equal right to act upon their conviction, for which they assigned reasons that possibly were by no means destitute of strength? Besides, had his opponents been over so mani- festly in the wrong, it would admit of a doubt, whether he and his party, forming no branch of the legislature or the ON THE CONNEXION BETWEEN PIETY, &c. 533 government, nor even acting at the time in the capacity of electors, had any right, for the sake of a temporal good, however important or extensive, to hazard, in the most dis- tant and indirect manner, the occurrence of such serious evils, when the event of their happening was extremely probable. Certain happy revolutions have, no doubt, been effected ^\'ithvery little commotion and bloodshed, if any. But in those cases, the necessity of a change was so generally as well as strongly felt, that it produced a widely-extensive concurrence, and almost a unanimity of opinion. In this state of things, an individual might come forward with little or no hazard to himself or to others, since, in avow- ing or urging his own sentiments, he would only adopt the general feeling. The case is entirely different, Avhere such a concurrence neither does nor is likely to exist. It has all along been taken for granted, that a pious man declares on the side that is in the right, and that proves finally successful. But both these positions, or at least one of them, may not happen to be the fact. A man of piety may err in his judgment of politics, as well as an- other; or be disappointed respecting the success of the cause which he espouses. In this case, I cannot think that he would consider the uprightness of his intentions, or even the justice of his cause, a sufficient apology for any calamities he might be concerned in occasioning. I have stated the utmost advantages that can be expect- ed by a religious character who holds no official situation in the state, nor is called upon to vote with reference to such a situation, from engaging in politics so as to attract public notice, where there is a considerable difference of opinion on that subject throughout the country, proceeding to animosity. Let me noAV notice the evils that he may bring upon himselt^ his family, and his connexions, by this ill-j\idged, though perhaps well- intended, interfer- ence- The lirst which strikes the mind is, tliat he may s])cak or write in snoli a manner as to subject himself to a 534 ON THE CONNEXION BETWEEN I'lETV, &c. criminal prosecution, and to the disgrace and punishment atlacliiug to violations of ti»e law. In this unpleasant si- tuation, he cannot throw the odiiun on the civil magistrate, who, in maintaining the public peace, merely discharges his duty, and who (subject to the control of law) has an equal right with the oflender to form his own judgment respecting the means to be adopted for that end. He cannot identify his sufferings with those of the martyr to religion; and though he will doubtless endeavour to assi- milate his case to that of the oppressed patriot, yet in the state of things I am supposing, there are these important differences between the two cases — that while the sufferings of the one are ozcing to a breach of the law, those of the other arc a breach of the law; and that while the comitiy feels indignant at the injury done to the latter individual, whom it regards as innocent and meritorious, it exults in the punishment of the former, as being wicked and mis- chievous. It is true, his own party will pity and applaud him; and it may probably relieve and assist h'.m in his distress : but let him recollect, that his own party is not the nation, and that it possibly bears but a small pro- portion in numbers and respectability to the opposite party. Perhaps it will here be asked. Is, then, the idea of a na- tion groaning under tyranny in the form of law and go- vernment perfectly chimerical? Or if it be in any instance realized, is that nation absolutely bound to endure such tyranny for ever, without making the least eflTort to obtain deliverance? — By no means. I have already excepted the case in which a nation is nearly unanimous in resisting op- jiression; and our oavu nation, as well as others, aflbrtls a strikiug example of that exception. But let it be indeed the nation that feels the yoke intolerable, and not one part of it only; not one order of it merely, but all the orders. I iider such circumstances, a change is effected with ease and expedition, wiih little tunnilt or bloodshed. Thus it happened at the glorious revolution, which, in the issue. ON THE CONNEXION BETWEEN PIETY, &c. 535 placed the illustrious house of Brunswick on the throne. The National Establishment and the various denominations of Protestant Dissenters, the universities and the corpora- tions, the army and the nav)-, which had expressed their ab- horrence of the rebellions raised against King James, while he reigned according to law, declared against the same monarch, when he assumed to himself a right of dispens- ing with the laws. In that case, the grand instruments and actors, whatever ^vas their fate, as also those who, just before the awful ebullition of general feeling, rather tlian make illegal concessions, courageously braved injury, or patiently endured it, from power exercised in opposi- tion to the existing laws, deserved to be ennobled by the title of patriots, as much as the public- spirited men who, in time of peace, and to the ruin of their private fortunes, invented or carried into effect great measures tending to the prosperity of their country, or as nuicli as the generous heroes who died in its defence on the field of battle. But where no interference of the subject can take place con- sistently with law, supposing the government to be culpa- ble j I know not any thing more that a pious man, or even any prudent man, could do, in ' this evil time,' but to * keep silence,' in the absence of that universal dissatisfaction which I have represented as sometimes bursting forth. He could not, in my opinion, adopt any illegal measure for redressing grievances, if they actually existed, without justly subjecting himself to the charge of sedition, if not of treason. All that a man of piety could do, in these un- happy circumstances, would be to plead the cause of his country before ' the King of nations ' in secret. This a real Christian will not tail to do in good times, and much less in bad times. In thus conducting himself, he will act suitably to his character, and with perfect security both to himself and to others. Nor let such an application appear nugatory to any one. Many instances occur, in the history of the world, of divine interposition in favour ©f public bodies and nations, as well as of individuals. 536 ON THE CONNEXION BETWEEN PIETY, &c. causing * the fuiy of the oppressor to cease,' either by a chansfe of heart or a change of circumstances. I am not assorting, however, tliat in ordinary cases of complaint, in a country where civil and religious liberty are enjoyed, absolute silence on the subject of politics is obligatoiy upon either the higher or tlic lower orders, the irreligious or the religious part of the community. Many resources for the redress of grievances exist, within the boundaries prescribed by law. Where individuals or par- ticular bodies of men sustain injuiy, they have a right to petition the legislature, and even the sovereign. The latter of these complainants are authorized to hold meetings for that purpose. Corporate bodies, and larger communities, may, with propriety, apply for the termination of not only their own wrongs, but also those of the nation, provided it be done Avith due respect, and in such a manner as not to incur the suspicion of an intention to overawe persons in autho- rity. The electors may express their will to those who re- present them in pai'liament, and may endeavour to obtain the object of their wishes by changing their representa- tives at a new election. A senator, with leave of the house to which he belongs, may deliver his sentiments freely con- cerning any law either in being or proposed to be enacted, whether, in his opinion, it tends to the injury or the benefit of the subject. The same right is enjoyed by any one who possesses a seat in the privy council. Tljey are in neither situation compelled to speak or act contrary to the dictates of conscience, whatever undue bias they may bo supposed to receive from worldly interest. Men of talent in private stations may, through the medium of conversation, of epis- tolaiy correspondence, or of the press, with proper caution, suggest useful hints to persons wliose oflicial situations enable them to act upon those hints. In short, there is, for the most ]vart, no obstacle to any one's delivering his opinion on politics in his own family, among his friends, or in private company. By these and other constitutional methods, public opinion has been known, in vari^ RELIGIOT.S ABSTHACTIOV. act as if tliey did neither, ' to have wives as though they had none, to weep as though they wept not, to rejoice as though they rejoiced not, and to buy as thougl) they possessed not,' we are at first induced to think of the stoical apathy: but the modification that acconnanics the admonition, rather brings to our minds the idea of a candle in the blaze of noon; which, though not totally extinguished, yet certainly burns very feebly and dimly. Sometimes real Christians are represented to be 'dead:' and it is apparent, if the comparison be at all just, that they can be but little affected with the passing scene, whatever may be its nature and colour, and as little interested in the characters, the con- versation, and the incidents, that it exhibits. To add no more, they are at other times spoken of as * raised from the dead.' If, then, they resemble their future bodies at the resurrection, it is certain they must be conversant with objects and events very different from those which at present occupy the generality of mankind. But the passages of Scripture above quoted, tl)Ough they strongly indicate the possibility of religious abstrac- tion, convey only an obscure idea of its nature. To obtain a clearer notion of it, we must consider the examples which are furnished by the same sacred writings. The most particular, complete, and illustrious model of it, is, no doubt, that of our Saviour. In this exalted character, we behold a human mind retaining uncornipt the divine image of intelligence and righteousness in which man was created, inhabiting a body subject to all the natural infirmities and external injuries which befel the bodies of our first parents after their fatal apostasy. To this was added a diversified and extended intercourse with man- kind for above thirty years, in an age and country that largely shared in all the vices, as well as the improve- ments of civilization. He was strongly tempted by op- portunities of acquiring no inconsiderable degree of riches, honour, and pleasure. lie actually possessed a high and widely-diffused fame, arising from the display of the most ON RELIGIOUS ABSTRACTION. 551 noble endowments, and the performance of deeds no less benevolent tlian mighty. Yet he encountered adversity in its most dreadful forms. In fact, he pursued an under- taking, which, however grand, salutary, beneficial, and necessaiy, was utterly revolting to general opinion and to the prevailing taste. What appearance, then, does this extraordinary per- sonage exhibit under such circumstances? I will not di- rect the attention of the reader particularly to his retire- ment, and to his devotional exercises, extraordinary as they were, especially on one occasion, when on a moun- tain ' he continued all night in prayer to God,' though with an animal nature so constituted and amid such objects as we have seen — the imagination and the passions, even in solitude, not wanting for means of disturbing, if not of counteracting, the influence of divine topics on the im- derstanding and the judgment. I shall only observe, that either his mind was at these seasons wholly absorbed in re- ligious ideas and emotions, or if the importunity of human frailty was too great to be altogether refused a hearing, yet that religion evidently maintained a decided preponder- ance. But this preponderance appears far more striking, when we behold him in society and in public life, exposed to all those circumstances that most strongly, and in in- finitely various ways, agitate the human soul. We con- template this holy mind, not in a paradise encompassed by scenery calculated to afford nothing but pleasure and ad- vantage, with one single exception, and even that excep- tion deriving no aid in its injurious tendency from corpo- real infirmity; but dwelling in such a body and in such a w^orld as before represented. That his sensibility was af- fected in no small degree, sufficiently appears from his ex- pressions and conduct. But it is easy to perceive, that he had the entire strength of human passions, without their impure dregs ; and that no inferior considerations, much less the solicitations of sin, weighed any thing in the ba- lance, opposed to rectitude, to the will of his Father, and 562 <>N RELIGIOUS ABSTRACTION'. to the great and good objects for wliicli he came into the world. Tlie instances are by far too nnmerons and various to be mentioned. The selection of some, however, wonkl be an injury to the rest; the whole historj' should be pe- rused : and the only way by which we can form a proper judgment of his infinite superiority to other men, is to con- sider how they would have spoken and acted on similar occasions. Wlmt an august image of religious abstraction have we here! not only intellectual, but devotional; not confined to solitude, but presenting itself to view in social life; not in tranquil moments alone, but amid the severest trials and the most formidable temptations; not termi- nating merely in personal gratification and improvement, but in the richest variet}- of the most useful services to so- cietv, both by speech and action. This mental inde|)en- dence consisted, not in mere vaunting professions, but in real practice : it was not confined to a few instances or particular cases, but continued uniform and constant, through a considerable period of time, the most busy and the must eventful imaginable. The work, therefore, which our Lord had to perform on earth, was much more difficult than that of the angel is * who encampeth round about them that fear the Lord,' or who is * sent forth to minister to those that shall be heirs of salvation.' Such a ministering spirit is not tempted to evil bv a frail and gross body : nor is he exposed to any trials from human weakness or wickedness — at least to trials of which men are knowingly the authors; being in- visible to them, and having in general no perce|)tible in- tercourse with them. In the few cases that have oc- curred of a dift'erent nature, the interview lasted but a short time; and the corporeal vehicle assumed for the purpose was useful to those who were visited, without proving disadvantageous to the visitor, any otherwise than, perhaps, by somewhat obscuring, for a while, the intellec- tual sight, as a veil thrown over the human countenance darkens, in some measure, natural vision. The immense ON RELIGIOUS ABSTRACTION. 553 difference between such a celestial messenger and Christ, in tliese respects, is obvious. But though our Saviour laboured for many years under these serious inconveniences, it may yet be said that he possessed peculiar advantages for devoteducss to religion. Not to speak of his divine nature, his mind was in a much more favourable state for the pm'pose before mentioned than that of any of his followers in this life, being free from the depravity and weakness attendant on our apostate na- ture. This must be admitted ; and therefore, not forgetting that this great model is exhibited for our admiration, study, and imitation, let us now turn to the instances on sacred record, of persons whose minds were naturally as corrupt and feeble as our own, but who, through divine grace, displayed a considerable portion of the excellent temper in question. I refer to the apostles, and particularly to the apostle Paul. So far as we can judge from the per- sons and cases noticed by him, as he himself informs us, m his daily prayers, his own addresses to heaven must liave furnii^hed signal examples of that incessant attention to the duty, at least in spirit, and perhaps by ejaculation, to which he exhorts the primitive believers. His thoughts and passions must have been much occupied in retire- ment with the subject of his heavenly commission, since, under the inspiration of the Holy Spirit, he wrote so many epistles abounding with such divine matter, and so considerable in length — especially some of them. In his occasional conversations, observations, and actions, we see him, not indulging the low or criminal passions of man- kind ; but, like his Divine Master, in the midst of inde- fatigable exertion, exceedingly diversified by change of place and other circumstances, exposed to no ordinary trials and temptations, maintaining a steady regard to the dictates of conscience and to the gri'at objects of his mi- nistry, as also to the exercises and gratifications of a truly religious disposition. To use liis own significant and em- VOL. II. 4 a 554 '^N RELIGIOUS ABSTRACTION, phatical expressions, he was not ' carnal,' nor did he ' walk as men;' but he was '^ spiritually minded;' discovering', not the impurity and grossness of flesh, but the sublimity and refinement, the intelligence, purity, and benevolence, which attach to celestial spirits, and particularly to the Holy Spirit, He even declares, that ' for him to live was Christ;' exhibiting, in no small degree, in his public ad- dresses and ordinary discourse, in his spirit, and in his conduct, the propriety and dignity, the holiness and the usefulness, of that illustrious character; as well as em- bracing every occasion of testifying the highest regard for him, devoting himself to the execution of his orders, and eonstantly promoting his designs: as if that glorious per- son had taken complete possession of his active powers, engrossed his affections, formed the substance of all his discourse, was the sole object of his undertakings, and had in a sense identified himself with his very being. Still it may be urged, that this extraordinary man and his fellow apostles were divinely inspired. In order, there- fore, to show the practicability of religious abstraction in common cases, I will descend to ordinary characters. It will receive some illustration, by considering what takes place in civil life, where a man is bent on one pursuit. The servant of Abraham steadily prosecuted the design for which his master had sent him on the journey. He not only proved that he kept it constantly in mind on the road, by his earnest prayers to Heaven for direction, and by his diligent improvement of every incident that might forward his intention ; but even at the house of his master's relation, he would neither cat nor drink till he had * told his errand.' His thankfulness to God upon finding that he was likely to succeed, and his anxiety to return speedily, with a view to the completion of the business, show how fully it had occupied his thoughts. The diligent traveller, likewise, who has an important point in view, generally discovers the same state of mind. He never suffers any object or incident, whether pleasing or painful, so to en- ON RELIGIOUS ABSTRACTION. 555 ^ge his attention, as without necessity to retard his pro- gress, much less to stop him. If liis mind is called otf from the grand aim at any time, it quickly and almost involuntarily returns. His conversation, his refreshments, his repose, all bear marks of haste, and show his soli- citude and impatience to go forward. It is well known, further, that in the foot race, the candidate for the prize, if he wishes to prove successful, must lose sight of every object all the way, except one. But perhaps the case tliat most exactly resembles the condition of the real Christian in this world, is that of a person sent into a foreign country for a season, to transact some important business. He is not, indeed, expected to be wholly re- gardless of every thing he sees or hears, to put no ques- lions and to give no answers, except such as relate to the affair in hand, to conform to no customs, and never to consult his pleasure or his convenience. There may be observances prevalent in the nation to which he is sent, which, being new to him, he cannot nor ought not to disregard. There may be others which should still more claim his attention, though not new, as perhaps useful to the prosecution and attainment of his object. At the same time, it is evident that fidelity requires him to keep his mind steadily fixed on the main business, not to lose sight of it even amid necessary avocations, and to return to its pnrsuit as speedily as possible. If he acts properly, his inquiries and labours will be directed principally to its completion. In proportion to its importance, he Mall submit to privations, and even to positive sufferings, for its promotion. He will not pursue any pleasure or in- terest inconsistent with it; on the contrary, he will en- deavour to render every inferior pursuit, and evei7 oc- currence, in some way conducive to his grand object. He certainly ought not to wrong the strangers among whom he sojourns: so far from it, he ought from po- licy, as well as from a sense of duty, to show them kind- ness and to do them service. On the other hand, he 556 "^' RELIGUIUS AB'^TRACTION. must yield to no compliances that may interfere with the dcsiafn of his cominc^ among them, whatever smiles or frowns, flatteries or menaces, may be employed to in- fluence him. He should form no connexions, and che- rish no attachments, tliat will cause him regret on his return home, after a stay which he expects to be short and uncertain. He must pai'ticuiarly maintain a close and rcgnlar correspondence with his employer, regard his couiisels and instructions, be in the habit of reporting the progress of the affair, and often consider the ample re- compense he is to receive from him, together with the marks of present approbation, as powerful stimulatives to exertion and ])atience. I need not j)rove that the cases just described are figures alluded to in the Scriptures, when they design to represent the s[)irit and eliaracter of the truly pious: nor is it difficult to trace the resemblance between the cir- cumstances in those cases, and the particulars of the Chris- tian life. We can scarcely peruse the former, without adverting to the periodical accoimts of the foreign mis- sionnvies, and the biographical memoirs of Christian mi- nisters eminent for piety and usefulness. We recognise their devotions and studies; we see them in their families, and in receiving or paying visits; we follow them on their journeys; we read their epistles; we hear them converse or preach; wc behold them in the world and in the church, amid their labours and their sufferings in fulfilling the offices of life, and on their death-beds. But it may be objected, that all ministers have not equal abilities and health, and that all Christians are not mi- nisters. Let me, then, endeavour to describe religious abstraction in such a way, as to be compatible with the talents and circumstances of pious men in general. It pecms to consist in a devotional frame during the regular and occasional performance of religious exercises; in pre- serving a similar sjiirit and disposition at all other times; in abstaining not only from evil, but from all appearance ON RELIGIOUS ABSTRACTION. 557 of it; in moderation with regard to earthly pursuits and •sensibilities; in considering the interests of religion and of immortal souls as the main objects to be pursued through life; and in frequent anticipations of celestial employments and pleasures. These particulars are evi- dently implied in the Scriptural expressions — ' continuing instant in prayer;' — 'not slothful in business, fervent in spirit, serving the Lord;' — ' Let your moderation be known unto all men;' — * Our conversation is in heaven.' Well founded, however, as this account of the * spiri- tually minded' appears to be in Scripture, to realize the character is a work of no ordinary difficulty. But before I consider the difficult)', let me observe that religious abstraction by no means implies an obligation on Chris- tians to enter into no civil relations, to disregard the things of this life, and to abstain from all manner of re- laxation. This was not the case even with the apostles or with our Lord himself, though their characters were un- usually solemn, not to say awfid. Cephas led about a wife, the apostle Paul wrought at his craft of tent- making, and Christ was present at the marriage in Cana of Galilee. If we knew more particulars of their history, as well as of the history of modern missionaries, and of persons whose lives have been devoted to spiritual concerns, we should probably perceive that worldly objects and worldly busi- ness were at intervals not wholly excluded from their con- versation and actions. Much less does spirituality of mind require or authorize the bulk of Christians ' to give them- selves to prayer and to the ministry of the word;' to ex- pect their temporal support from the people of the world; and no more to interfere Avith the affairs of this life, than the departed ' spirits of just men made perfect.' It merely calls upon them to engage in no earthly enjoyments or pursuits that are incompatible with religion, and to take care that religion should form a part of such enjoy- ments and pursuits. The New Testament would not have prescribed a number of duties adapted to various relation? 558 o^ RKLir.iors abstraction'. and station?? in life, hud it intended to prohibit or discou- rage the relations and stations tlieniselves. Still, even with these allowances, the obstacles to the constant exercise of a spiritual disposition are extremely great. The occasion? of sin, both external and internal, would keep tlic conscientious Christian always on the alert, were his mind in ever so pure a state: how much more, then, nuist vigour, resolution, and self-denial, he re- quisite, when his spiritual enemies have so strong a party within his own breast? To * watch imto prayer;' to in- dulge no meditation which is not acceptable in the sight of God; to keep the divine gloiy in view even in eating and drinking; to 'be angry and not to sin;' to encounter adversity without impatience or despondency; to enjoy prosperity and yet not to forget God; to bo ' merry,' and yet to preserve a disposition for singing the divine praises; to ' be ready for every good word and Mork,' whenever occasion presents itself; to ' use the world without abus- ing it;' to retain a taste for ' the excellency of the know- ledge of Christ Jesus,' amidst other objects strongly so- liciting the mental appetite; to regard the interests of religion, while engaged in other pursuits; to bear in rc- menibrauce, that ' he that knoweth to do good and docth it not, to him it is sin,' and that 'he is happy who eon- demneth not himself in the thing that he alloweth;' to * set the affections on things above;' and to hasten, in desire, toward the second coming of Christ — compose a scheme of duties truly formidable to (uu* frail and depraved nature. Indeed the very attemj)t to perform them would be absurd, were it not that we are encouraged to seek and to expect the powerful assistance of the Holy Spirit, through whose mighty co-operation the church of Christ presents not a few char.icters in this as well as in former ages, eminent in a high degree for all these excellences. In consequence of having experienced something of this di\ine influence, such a character feels an aptitiide for spiritual exercises, enjoyments, and pursuitii. The list ON RELIGIOUS ABSTRACTION. 559 of abstinences and performances, (which I have before given,) appears very different from wliat it formerly seem- ed to himself, and still seems to many. The alteration that his state of mind and disposition has undergone, re- duces, in his imagination, the height of this tremendous mountain, causes its steepness to slope, and smooths its asperities. The 'inward strength' lie has received from above, renders the ascent easy, and sometimes pleasant. This strength, though subject to decay, renews itself, and, upon the whole, increases. Beside the habit of soliciting and depending on this supernatural energy, the various means to which the new principle is indebted for its ori- gin, preservation, and growth, may, with the divine bless- ing, be employed to good purpose. In the case under consideration, the real Christian will of course be found regular and frequent in the exercises of devotion; and it is generally observed, that objects which much occupy a man's thoughts and affections, have a considerable in- fluence on his disposition and conduct. Often conversing, likewise, with his fellow Christians who most resemble him in their religious opinions, feelings, and aims, will have a powerful tendency to preserve, strengthen, and increase his own. Let him also prepare for encountering probable temt)tations, endeavour, with divine assistance, to preserve recollection when they offer themselves, and take a retrospect of his behaviour afterwards: thus will he, perhaps, escape deviations; at least he may recover that road from which he has unhappily wandered. Con- fessions of defects and blemishes, accompanied by prayer for forgiveness, and for their supply or removal, beside the promise of them made to him through Christ, like- wise tend, in their own nature, to inspire caution and di- ligence on his part, which are the means of success. If he imagines himself subject to the observation of spiritually- minded Christians, and especially if he calls to remem- brance that he is really in the presence of the Divine Being at all times, the thought may operate both as a 560 ON RELIGIOUS ABSTRACTION. check in one way, and as a stimulative in another. Tii? recollection also of providential events that once had a good influence on his spirit, will, perhaps, recover tliat influence. In a word, anticipations of death, with its so- lemn consequences, are more especially calculated to re- new and strengthen religious impressions; particularly when the believer thinks of being shortly with that Jesus, \vhom he has so much reason to love and to serve. Great as the encroachments are which these attentions may appear to make on that easy and pleasant tenour of life which is in itself so desirable, still that religious ab- straction which is sought for by them will afford the real Christian no inadequate recompense. He will be on good terms with his own conscience — that companion, whom no retirement nor even bosom can possibly exclude, and whose testimony is so weighty, whether given .igainst us or in our favour. By thus aiming habitually to regard propriety, dignity, and usefulness of conduct, he will ul- timately secure the esteem, and perhaps the admiration, of society; like the man Moses, who appeared ' very great in the eyes of Pharaoh, his senants, and the Egyptians' at large. He will experience all that refined gratifica- tion which accompanies the exercise of a benevolent dis- position, the contemplation of its noble, generous, and varied fruits, and the consciousness of their resulting from faith in Christ. However suddenly he may be called to perform an act of devotion, he will find it easy, plea- sant, and improving, since he will be in a frame suited to it. That sense of his title to heaven, and of mcetness for it, which all tnie Christians prize so nmch, and tlie want of which many of them so deeply lament, he will most probably possess and retain ; since his character evi- dently exhibits ' the seal and the earnest of the Spirit.' If, as it would seem, no ordinary importance attaches to the promise of o\u' Saviour to ' manifest himself to his people as he does not unto the world;' if the ' love of the Father und uf the Son,' as also their ' coming and making tlieir ON RELIGIOUS ABSTRACTION. 561 abode' with an individual, impart privileges of the highest order and of peculiar value, he doubtless is likely to en- joy them, as being one of those who ' keep t!ie words' of Christ. Whatever truth or reason there may he in the pretensions of the stoical wise man to be independent of external circumstances and events, the spiritually-minded Christian is much more likely to possess that indepen- dence. I will only add, that the frame of soul in which a pious man would most wish to encounter death, is that veiT spirituality of mind of which I am speaking. There can be no question but that these advantages form a considerable set- off against the privations and suf- ferings which give religious abstraction so terrible an as- pect. They will make the Christian no slight compenfa- tion for * the pleasures of sin' which he once indulged in, for the loss of many frivolous gratifications, and for the contempt or aversion which his preciseness may possibly occasion among the volatile, the gay, and the dissolute; as also for the severities of exercise and discipline, of exer- tion and patience, which attend the life of a spiritual war- rior. It should likewise be remembered, on the other hand, that without some portion of this painful experi- ence, the claim to the Christian character and prospects is merely nominal and illusory. Even when it docs not mingle considerably with the habits of feeling and of con- duct, devotion will become insipid, if not burdensome; and the life, if it incurs no censure, will excite no esteem in a religious sense. The contemplation of such a charac- ter, will fill the breast of the man Avho is conscious of not answering to it, with shame, remorse, and fear; and the minds of his Christian connexions, with dissatisfaction and apprehension on his account. If he be saved at last, it may be said that he is 'scarcely saved;' dying in awfiil uncertainty himself respecting his future condition, and leaving survivors in the same uncertainty. It may be thought that the obligation to spirituality of mind presses solely on those professors of religion who VOL. II. 4 B 562 ON RELIGIOUS ABSTRACTION. seem to possess peculiar advantages for its cultivation — such as a contemplative and studious mind; exemption in a great measure from domestic and worldly care; an even temper; moderate passions; a life subject to no great vi- cissitudes of good or evil; a habit of industrj'; abilities and opportunities for promoting spiritual and benevolent objects; intercourse chiefly with religious characters; and a situation remote from temptations to ambition, avarice, and sensuality. I must observe, however, that in estimat- ing the imi>ortauce of these advantages, they would ap- pear far less material, were the modes of religious ab- straction, and the occasions on which it may be mani- fested, better understood. It ought to be practised in so- ciety, as well as in retirement; and it is connected with the busiest and most eventful life, as well as with that which glides most equably and smoothly. It does not re- quire extraordinaiy time, talents, or situations, since it consists in a disposition to make a spiritual improvement of every circumstance that occurs. It is not confined to the pursuit of religious objects, but allows and even en- joins attention to many that are worldly, provided it pro- ceeds from religious motives. It no doubt feels the bane- ful influence of temptation to be truly formidable; yet to the effectual resistance, through divine aid, of powerful and numerous temptations, it likewise owes its chief splendour. Neither is temptation peculiar to a particu- lar temper, situation, or combination of circumstances. A phlegmatic and a lively disposition, labour and rest, pain and pleasure, solitude and company, tranquil and dis- turbed moments, have all of them sins, though perhaps not the same sins, that ^ easily beset them.' The difference, therefore, among Christians, with respect to circumstances favourable or unfavourable to spirituality of mind, extends less widely than is commonly imagined. All have their advantages, and none are exempt from disadvantages; consequently the exhortation to be * spiritually minded,' is Jiddressed to theiu all. ON RELIGIOUS ABSTRACTION. 563 That the exhortation may have the greater force, let the man of piety remember, for his encouragement, that religious abstraction Avill not only be accompanied by the happy consequences before contrasted with its inconveni- ences, but that it will receive veiy high rewards in the course of its exercise. It is itself the contemplation and study of subjects the most noble in their nature, and also the most gratifying to a pious man, since he has both abi- lity and taste for them imparted from above. It is a cor- respondence with personages infinitely exalted in endow- ments, character, and station, on topics the most animat- ing and improving. It is obedience and sei^vice rendered in a foreign countiy to his native prince, who is most illus- trious both for qualities and dominion, and to whom he is under the greatest obligations. It is the anticipation of a home, where a reception the most honourable and friendly, and a treatment the most delightful and advan- tageous, await him. It in some measure assimilates him to Moses, when he was in the mount with the God of Israel, and when * the skin of his face shone with unsuf- ferable splendour;' to the ' man in Christ,' who, being ' caught up into paradise, heard words which it is not law- ful for a man to utter;' to Christ himself, ' whose meat and drink it was to do the will of his heavenly Father;' and to the apostle Paul, who, when ' ready to be offered, and when the time of his departure was at hand,' could sav, ' I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day.' At the same time, let me repeat the intimation, that the abstraction here recommended is by no means confined to devout meditation, nor to the pursuit of religious ob- jects. It embraces, as we have seen, attention to ' the things of this life,' both on our own account, and on that of others: and this attention forms an essential part of the very service owing by the real Christian to his heavenly 564 <^^' RELIGIOUS .abstraction. Sovcreis^n while he remains ^a strani^cr and a sojounier' here below; though it must undoubtedly be regulated by the calls of necessity, by its compatibleness with the su- perior regard due to religious objects, and by its tendency to promote those objects. Of course spirituality of mind authorizes no absorption of soul that would prove inju- rious to its faculties, or to the bodily health; no kind nor degree of abstemiousness that utterly precludes the use of those gratifications which nature and art have provided for the comfort of life, and which would hardly be con- sistent with its preservation. It not only permits, but even commands, a spirit of conciliation and of compliance with the wishes of others, whenever that compliance is subser- vient, or at least not injurious, to the performance of duty. It therefore forbids any one to let his thoughts and affec- tions be so wholly engrossed by the idea and the desirable- ness of heaven, as nearly to lose all ability or relish for secular activity or enjoyment; and charges him to take care, amidst the ' abundance of his revelations,' that he is not ' exalted above measure.' ESSAY LIX. ON WEARINESS OF LIFE. Attachment to life has long since been observed to be such, that all which a man has will he give for its pre- servation. Accordingly, the most bitter potions are taken, and the most painful operations submitted to, with a view to its protraction. In some cases, the proudest and most ambitious mortals, having been hurled from the highest pinnacle of power to the lowest state of degradation, choose long to survive the mortifying change, not from horror at the idea of incurring the guilt of suicide, but from the love of life. On the other hand, it must be owned that there are too many instances, in which, through the pressure of sud- den and great affliction, or the influence of habitual me- lanclioly, persons have not scrupled to cut short the thread of their days, with evident marks of contrivance and deli- beration. Nor is weariness of life unknown among men, even when it docs not precipitate them into such dreadful extremities. Perhaps there is no one so fond of existence, as not to have felt it a burden at one time or another, in a greater or a less degree. But my present object is to con- sider this dissatisfaction of a man with his own l)eing not as it is found in the world at large, or among the irreli- gious part of mankind, but, chiefly at least, as it exists among the pious! It may seem extraordinary that this malady should seize an individual in youth, or at furthest in the prime of life, 566 *^^ WEARINESS OF LIFE. and tliat too in tlic midst of bodily health and worldly en- joyment. Yet this has been the case in various instances, Avhcre the mind was strongly impressed for the first time by the infinite superiority of heaven to earth, and was likewise inspired with a lively hope of going thither. The malady may liave prevailed so far as to induce the subject of it to envy the real Christian whose ad\ anccd age has placed him, according to the course of nature, on the verge of the celestial world, and to contemplate with anx- iety the long course of years that might probably elapse before he himself would gain admittance into the presence of ^ Him whom his soul loved.' The natural consequences of such a state of mind are, a perfect contempt for all sub- lunary objects, and an impatience, mingled with indigna- tion, at the prospect of being so long detained amid con- cerns so gross and trivial, from the enjoyment of the chief good. This wild and romantic di?;po?ition, which thus unfits a man for any company or conversation that is not religious, and which will not suffer him to think of any subject or to engage in any occupation that is not de- v«)tional, is, very properly, seldom gratified by a pj)eedy removal of its possessor from the world. It is a different kind of spirit from that which ought to actuate thoj^e persons whom the Divine Being is pleased to call in carly life to a better world, soon after conversion. It indicates a man's choosing for himself, rather than his subn)itting to the divine choice ; and argues less of an inclination to receive with joy and thankfulness the bliss of heaven when proflfercd by the Deity, than, like Balaam, to ex- tort a favour from him against hi"^ will, by dint of im- portunity. The favour is therefore usually withheld, not more from a regard to the glory of God and the good of society, than from attention to tlje real interest of the in- judicious suitor. The evil I am speaking of is, perhaps, preferable to the opposite one, into which, uidiappily, it is ere long tor the most part converted ; naniily, indifterenre to heavenly ON WEARINESS OF LIFE. 567 good, and a worldly frame of mind. Yet fair as it is in appearance, and rarely as it may occiu', it ought to be con- sidered as an evil, whenever it does occur. It is, then, a preposterous and extravagant desire of attaining the sum- mit of happiness, without experiencing the labour and pa- tience requisite in the ascent — a privilege Avhich is not ordinarily granted, even where temporal good is the ob- ject of pursuit. The young convert may think himself happy, that, in addition to spiritual blessings, he at pre- sent enjoys natural if not providential comforts, which many of his Christian brethren want. When he was called to inherit eternal life in due time, there M'as no license granted to him to despise the riches of divine goodness displayed in the course of the short and uncertain life which is allotted to him in this world, any more than to undervalue the moon and the stars because they are not the sun, or the means of gratification and activity afforded by the body, because it is not the soul. He is forgiven for the sake of Christ, not that he may vainly de- sire to see him immediately, but that he may testify his love to him, though unseen, by keeping his command- ments. He has the earnest of the future inheritance in his heart, for the purpose of stimulating him ta seek after a greater degree of meetness for it, and not to tempt him to neglect bringing forth the ' fruit of the Spirit,' by which that meetness is promoted. He is, it is true, to discharge higher duties, belonging to more exalted re- lations and situations, in which he will be placed here- after; but the honour and happiness that await him should not excite in him contempt and dislike of the inferior duties now assigned to him: they ought rather to stir him up, by a diligent and patient discharge of them, to testify his gratitude to Him who proposes his future ad- vancement. Another cause that renders the Christian at times so regardless of life, is to be looked for in those peculiar en- joyments of a religious nature with which he is occasion- 568 ON WEARINESS OF LIFE. ally favoured. This source of the evil is not unlike the former; hut it diflVrs from it in respect to tlie time when these high gratifications are imparted, which is not at the commencement, but in the course of a religious profession; as also in its nature, since it is the experience of what piety will afford. Several instances of these exalted pleasures occur in Scripture. We can hardly avoid supposing that the psalmist must have felt them, when, after his sublime petition, ' Lord, lift thou up the light of thy countenance upon us,' he adds, * Thou hast put gladness in my heart more than in the time wlien their corn and their wine in- creased.' These superior enjoyments remind us of the singular favour conferred on Moses, when he at once saw the divine gloiy in the bright display exhibited to him of * the back parts' of the Deity, and heard a supernatural enunciation of the divine excellencies ; which, while not forgetful of justice, was luxuriant in expressions of cle- mency. The view, likewise, which the three disciples had of that ' most glorious body' which shortly awaited their divine Master, and of his glorified companions wlien they were with him ' in the holy mount;' as also the dis- tinguished felicity of the apostle, when, being ' caught up into the third heaven, and into paradise, he heard im- speakable words,' are, perhaps, images not too aiigust to represent the eminent honour and rich gratifications with which the real Christian is sometimes favoured. After such an uncommon and delightful elevation, it cre- ates little surprise to find him descend into the vale with reluctance, and transacting mortal affairs with al- most as much disdain and impatience, as a mind that has been engaged in philosophical researches of the most noble kind, or in the most important concerns of na- tions and empires, would be apt to feel on being called to occupy itself in the trifling anuisements and pursuits of children. But sensations of this kind are not to be justified and in- •lulged, because thev arc natural. Such a conduct would ON WEARINESS OF LIFE. 569 imply a gross misconception of the uses and purposes for which manifestations so peculiar are intended. They con- stitute the reliefs afforded from anxiety and toil, the as- sistance granted for the discharge of arduous duties, and the support provided under extraordinary trials. The smooth parts of the spiritual traveller's road are to rest him after labouring through the rugged paths, not to de- tain him from pursuing his journey lest the way should become wearisome again. The gay and flowery scenes that occasionally present themselves are not to impede his advance toward the barren heath before him, but to recruit his spirits against his arrival upon it. The houses where he is so agreeably accommodated, are intended for his refreshment — not for his allotted share of felicity ; for his temporaiy residence — not for his final abode. The 'delectable mountains' on which he sometimes finds him- self, are not, by the gratifications they afford, to prevent his further progress, nor, by the enchanting prospect they exhibit of the country to which he is going, to excite in him unprofitable regret that he is not there already, and absurd wishes that he had ' wings like a dove' to convey him thither shortly; but ought to inflame his ardour and to strengthen his patience during the remaining part of the way. To make any other use of his privileges, Avould be to render them misfortunes i*ather than advantages, be- side the gross ingratitude which such a perversion would discover toward the bountiful Author of them. His view of the heavenly Canaan at a distance, would prevent his entrance into it; and in partaking of the delicious and pondrous clusters Avhich the vines of Eskol afforded, he would lose the opportunity of ever residing in the neigh- bourhood of the vines themselves. Hitherto, the circumstances occasioning weariness of life, though not sufficient to justify it, yet seem somewhat to palliate the evil. The infinite excellence of the ob- ject, in some degree softens the censure incurred by the desire of speedy possession; and the effect appears less VOL. II. 4 c 570 ON WEARINESS OF LIFE. criminal, on account of that spiritual taste which is its cauirc. This is a suvu'ce, whence tlie insahihrious stream issues in very few instances, compared witli the other souices in which the weariness in question originates, which are much oftener productive, far more abundant, and, unhappily, far less pure and noble. The streams flowing from these sources are injurious in quality as well as in degree. Dissatisfaction with life sometimes arises from a sort of fastidiousness and pervcrseness, which ge- nerates contempt or dislike of every object that nature and providence have given for human gratification. Were the effects of this disgust conceived for corporeal indul- gence merely to check the immoderate desire and pursuit of it; to reconcile the mind to disappointment and loss; to prevent excess in its enjoyment, or such fondness for it as would create inaptitude for religious pleasures, if not for civil duties; and, finally, to produce a cheerful con- sent to exchange worldly for celestial happiness at the call of God, the depreciation of earthly good, though not com- mendable, would not be highly censurable. In that case, it would import nearly the same as the inspired preacher's celebrated exclamation — ' Vanity of vanities! all is vanity and vexation of spirit.' But in the point of view in which it is now considered, it produces none of these results. It does not render the individual by whom it is indulged in the least more temperate, more spiritually minded, or more useftdly active. Though the possession of earthlv good affords him no pleasure, he does not on that ac- count feel the want of it less sensibly. His unnatural thirst for some kind of sublunary enjoyment is not the less eager, because the supplies granted him are insufficient to allay it. He does not desire heaven at all the more, because of the vacuity and dissatisfaction which lie feels amid the largest and most diversified acquisitions of world- ly good. The sensation in question is that of a mind that looks for a kind of gratification in earthly enjoyment which it has no right to expect — of a mind satiated by the too QN WEARINESS OF LIFE. SJJ long-- continued and the too frequent indulgence of sensual delight — or at least of one employed about comparative trifles. Persons of this character know little, if any thing, by experience, of the wonderful cure revealed in the gos- pel for that mental disease, which thus incapacitates them for ' using the world ' properly. Those among them who have no taste for learning and philosophy, or even for common reflection and observation, reading and discourse, endeavour to cause an unnatural flow of animal spirits by the destructive arts of intemperance, or to lose conscious- ness as long as possible in unnatural insensibility. Others, meanwhile, unassisted by the due knowledge and appre- ciation of revealed truth, though celebrated for science, for morals, and even, in some views, for religion, in attempt- ing to soar toward heaven, come lamentably sliort of it. Their sentiments, dispositions, and pursuits, rise but little above the earth; where, remaining like vapours in the absence of the sun, they involve both themselves and others in darkness and perplexity, notwithstanding the meteoric glitter which occasionally and transiently irradiates the misty scene. It is the great crime of an individual resembling such characters, that life seems listless and wearisome to him; that he is a burden to himself and to all around him. The world contains a profusion of good in endless diver- sity, which he, by the right use of his senses and appetites, and by the proper exercise of his bodily and mental powers, is capable of enjoying. For want, however, of ' setting liis affections on things above;' — for want of discernment and reflection; — through the neglect or abuse of iiis mer- cies;— through sloth, and the indulgence of a melancholy, misanthropic, peevish, discontented, and fretful temper, in the midst perhaps of riches and plenty — labouring under no bodily disease or pain — ail this ' availeth him nothing.' He knows enough in social life to censure, but not enough to commend; enough in the course of nature and provi- dence for fear, but not for hope — for sorrow, but not for 572 oy, WEARINESS or life. joy — lor complaint, but not for thankfulness. He displays no small skill in proving that thcie arc defects and evils attending cveiT situation in life, but seems not equally ex- pert in discovering that there is good as well as evil in the very worst situation on earth. In short, he forgets that every enjoyment of life was forfeited, that every suffering avoided or removed is an instance of unmerited favour, and that no one will be wholly unhappy in this world, denied inconceivable and everlasting felicity in heaven, or be miserable for ever in hell, except on account of his own most culpable neglect. What ingratitude is this to the botmtiful Giver of all good! How lamentably is the divine liberality thrown away upon him! Let him cease to com- plain of the Deity or of his fellow creatures, for a dis- satisfaction occasioned solely by his being more conver- sant with surrounding imperfections than with the ' plague of his own heart,' by his own gross mistake of that Mhich was intended only for supplying the wants of animal na- ture, as if it were adequate to the desires of the mind, and by his preposterously imagining corporeal, intellectual, and moral gratifications, to be the final reward Mhich divine grace proposed to bestow on every one ' who served his generation, by the will of God.' Such a one may indeed think that he has reason to lie weary of earth; but he has equal reason to suj>posc that his total want of knowledge and of taste relative to ' the things of the Spirit,' would render him likewise weary of heaven, Avere it possible that he should be accounted worthy of it. The real Christian possesses the best security against a kind of disgust so un- reasonable, criminal, and dangerous, as that under con.-i- deration, in his just views of the chiel good, in his foie- taste and anticipations of it, in his constant aim at grow- ing in meetness tor it, and in the near approach of the time fixed for its conqjlete attaimnent. He cannot grow weary of sublunaiy enjoyment, while he takes care not to substitute it for celestial felicity, and to supply its defects and correct its evils ' by that blessed hope.' ON WEARINESS 01 LIFE. 573 The last cause I shall mention of accounting existence wearisome, is by far the most common, and the most de- serving of com|)assion ; namely, the alllictions that attend it, particularly in some cases and at certain periods. When we consider the peculiar circumstances under which the patriarch Job exclaimed, ' My soul chooscth strangling and death rather than my life: I loathe it; I would not live al- way;' or those under which the prophet Elijah supplicated heaven — ' O Lord, take away my life, for I am no better than my fathers;' we cannot feel much surprise, or dispo- sition to censure. Their language seems to partake far less of impatience and fretfulness than that of the prophet Jonah, when, because he was suddenly deprived of the gourd which sheltered him from the scorching beams of the sun, he exclaimed, ' It is better for me to die than to live.' It is the lot of some pious characters to struggle with bo- dily disorder or with adversity through the whole of life, ■with but few and short intervals of relief. Where that is not the case, it is not uncommon for them in the decline of life to undergo serious privations or grievous suiferings, from Avhich there is no prospect of deliverance till released by death. To bear these trials with resignation and con- fidence in God, is not very easy. ^Vho can wonder that the afflicted Christian, * tossed about with tempests and not comforted,' should long for a speedy arrival at the port where he looks for final security and hajipiiiess ? Celestial blessedness, which j)()ssesses in itself the most powerful charms, may naturally be expected to attract the man most strongly, with respect to whom earth has scarcely any but repulsive qualities. Such a one, being ' made meet' for heaven, feels peculiarly induced to represent himself, in the words of the apostle, as ' having a desire to depart, and to be M'ith Christ, which is far better;' and particularly so, when, on accN WEARINESS OF LIFE. froiii regretting- that he is old, he laments that he is not older; and almost envies those who seem to he upon the borders of eternity. This, however, is a state of mind that oiiglit not to he cherished, whatever circumstances may extenuate the evil of it. It less indicates a taste for celestial pleasure, than aversion to trouble, which, though not criminal, is no sign of real godliness; since all, whatever their cliarac- tcr and state toward God may be, feel the same, and, un- der the severe or long- continued pressure of affliction, are apt to become weary of life : of which the most awful proofs are sometimes given. True piety will indeed urge a man to improve his trials, for the purpose of weakening his attachment to that life which he is so soon to lose; as idso to derive patience and comfort from the ideas both of tlie perfection which the souls of just men attain in the se- parate state, and of the glorious change which awaits their bodies at the resvuTection : but he will at the same time think it right to cherish submission to the divine pleasure, and to rely upon the * grace of God,' which is 'sufficient' for him. He too well knows his guilt and demerit, to doubt that the worst trials he can suffer, short of the mi- series of the bottomless pit, furnish less cause for com- plaint, than for thankfulness to the Supreme Dispenser of all events, on account of ' the riches of his forbearance.' The occasional mitigation of his sorrows, the repeated as- sistance granted to him in time of need, and the enjoy- ments still left him, contribute not a little to the increase both of his resignation and his confidence in God. With respect to the uscfid purposes to be answered by his being continued in life, it is not for him to say that there are none, because he at present sees none. The trial of his faith and patience, may, for aught he knows, be essentially necessary, or highly beneficial. But ignorant as he may be of its uses in these respects, there are others to which he is not wholly a stranger. lie certainly sees more of his depcndiuico on CJod, and his obligations to him, than ON WEARINESS OF LIFE. 5^5 he would do in a situation in which the wisdom, power, goodness, and faithfuhicss of the Deity, were apparently less needed. It is possible, too, that those measures were necessary on the part of Providence, to keep him in the right way, to recover him from his deviations, to revive his regard for devotional exercises, to moderate his fond- ness for earthly good, to strengthen his predilection in fa- vour of heavenly blessedness, and to increase his diligence in Improving to the best purposes the small remainder of life and ability that may yet be allotted to him. It does not follow, because his infirmities disqualify him for one kind of usefulness, that he has become altogether un- profitable. Supposing him to be unfitted for the duties of active life, he may, by displaying the grounds and the efficacy of the supports he enjoys, give glory to God, prove the occasion to some of an early attention to real religion, and encourage others in the exercise of faith and patience. Such are the remarks which it seemed proper to make on the causes from which weariness of life usually pro- ceeds, and the arguments by which the evil is attempted to be palliated, if not justified. I propose now to amplify some of these arguments a little more, in order, with the divine blessing, to check the malady — at least m- ith respect to the real Christian. Whether this dissatisfaction with the present state of existence originates in the desire of prematurely enjoying the bliss of heaven, in the insufficiency of earthly posses- sions and gratifications to fill up the measure of human wishes, or in the severity and long continuance of trials, still it indicates too much of selfishness to be innocent, and worthy of true piety. 1 am not affirming that religion re- quires us to be indifferent to our comfort and interest, to bear niisfortune or pain with absolute apathy, or to neglect any proper opportmiity of increasing our pleasures and ad- vantages, or at least of terminating our sufferings. On the contraiy^ it appeals to the desire of happiness and 576 ON WEARINESS OF LIFE. avcr?iun to miiicrv, so deeply im|)lante{l in o\ir nature, as containing' its best recommendations, supports, and auxi- liaries; strongly enjoining us, at the same time, to act upon those principles. What religion condemns, is the mistaken indulgence of self-love; the pursuit of self-inte- rest apparent instead of real, partial instead of total, tem- porary instead of everlasting. This is evidently the case where pleasure is pursued with the certainty of greater pain, or where pain is declined, though it woidd be fol- lowed by far greater pleasure. Nor is there a small share of these absurdities attaching to weariness of life, when it arises (as is often the case) from the absence of worldly en- joyment, or the presence of worldly atiliction. Tiie cha- grin excited by these incidents is, as has been already hinted, no mark of a spiritual or heavenly mind, being felt as much by the unregeneratc as by the regenerate. It only shows discontent with this world — not love of the world to come; unless it is supposed that the celestial world, beside granting exemption from the evil things of life, affords good things in greater excellence, variety, and abundance— an opinion by no means founded on Christian principles. It certainly is not unlawful in itself to foci dis- contented with the absence of pleasure or the presence of pain. But it becomes unlawful, when they are intended to be the means of procuring greater pleasure, or of pre- venting greater pain: and the individual who imdergoes the privation or the suffering has reason to believe this to be actually the fact, when no lawful expedient can be adopted by him, either for the sui)ply of his wants, or for the redress of his grievances. In such a case, instead of indulging a state of mind which is as unprofitable and in- jurious as it is sinful, what he should aim at is, with the di- vine assistance, to make that religious improvement of his circumstances which his situation suggest?. This will ' really be the exercise of legitimate and substantial self- love, as it will, upon die Mhole, promote his interest, ease, and happiness, in this world, and increase his meet- ON WEARINESS OF LIFE. ^J'J Hess for the employments and pleasures of heaven; as it is the most certain evidence of his truly desirinji;- celestial good; and as, without it, he would not be at all advanced the nearer toward felicity by deliverance from an infirm body, or by removal to the external situation of the blessed. The disposition and practice I am recommend- ing to those who, through disgust or impatience, are wish- ing for a speedy exchange of worlds, are doubtless not easy of attainment; but by the aid of divine grace, and the use of those means prescribed in the word of God, they may be attained in part. In the instance, however, where dissatisfaction with life arises, not from the want of temporal good, nor from the pressure of temporal evil, but from impediments in the way of spiritual enjoyment and improvement, the selfish- ness I am censuring seems at first view excusable, if not laudable. It certainly, as before observed, assumes a more refined and noble appearance; it reminds us of the pathetic exclamation and earnest inquiry made by the apostle Paul, ' O wretched man that I am ! who shall de- liver me from the body of this death?' Yet even this ex- cellent feeling, if it goes further than weariness of sin, lively gratitude to God, through Christ, for the prospect of deliverance from it, and a disposition to accept the de- liverance with transport whenever the Divine Being shall sec fit to grant it, is liable to the same objection which has already been made to that one Avhich is more gross and worldly, namely, that it is preferring a less to a greater good. If the blessed God did not see that it was for the interest of his people, upon the whole, to defer for a while the pleasures and advantages which await them on their entering the celestial regions, and to continue them in a state where they must still be exposed to the difficulties and J THE DRllAD 01 DEATH. eiisue, is by no means inconj^iderable. Instead, therefore, of attempting to remove apprehension from sncli per- sons, or to check it, a regard for their everlasting safety and interest obliges mc, with the divine assistance, to cherish and promote it in every possible way, till it has answered its proper and most important purpose. I will solemnly assure them, then, that the object of their dread IS not imaginary, but real — that in believing its existence they are not credulous, but admitting a fact that can be proved by the most satisfactory evidence; as they will find, upon consideration and inquiry — that it is not the oftspring of timid melancholy or of weak superstition, but a truth that has maintained its ground in the most enlightened age and country — that it has been received by men of the soundest judgment and of the best information — and that it has been acted upon by some of the most undaunted, as well as by the most worthy charactei*s. I will even con- gratulate them on experiencing these forebodings and misgivings, as the gracious work of Heaven, forewarning thcin of danger, that they may in time take refuge where alone they can be safe. Let not the pain accompanying the sensation, the bitterness it mingles with i)resent en- joyment, the anxiety it occasions, or the unpleasantness of the changes in disposition and conduct it enjoins, pre- vail with them to discourage or remove it by unlawful means. Its tendency is, to security — withop.t which there can be no solid peace or enjoyment ; to the prevention of evil infinitely worse than any temporary uneasiness or inconvenience it may cause; and to the acquisition of a felicity infinitely greater than any present indulgence which it may call upon them to sacrifice. They cannot, therefore, too carefully improve it by fei'vcnt prayer, and serious inquiry after the means of salvation, if they feel the least regard for their final safety and interest. The only excess to Miiich the dread of death is liable in this case, is, such a horror as may unfit the mind for adopt- ing the measures necessary for security, or as may pro- ON THE DREAD OF DEATH. 591 duce despair. It certainly has sometimes issued in these sad results. But certain ruin oug-ht not to be rushed on, because the view of danger in order to effect an es- cape may possibly occasion ruin. There is no necessaiy connexion between foreseeing an evil, and becoming- de- prived of all means to shun it. Multitudes have learned their danger without impediment to their seeking salva- tion, much less without encountering an insurmountable barrier to it. In short, the knowledge of the danger is absolutely necessary to escape; and the only just inference to be drawn from the fatal effects arising in some instances from the dread of future misery, is the rmportance of cau- tion, and of seeking after proper information. Happily, there is not the least ground in the word of God for ex- cessive fear, and much less for despair. The Scriptures abound with directions and encouragement for persons thus circumstanced, and promise every requisite assist- ance. It is a consideration not the least animating, that all who are now ' the heirs of salvation,' were once in the wretched condition supposed ; that they had similar ob- stacles to surmount; and that each of them will gladlv give the awakened sinner his best advice and succour. From this most just and principal cause for dreading death, the tnie Christian, through divine grace, is hap- pily delivered ; there being ' no condemnation to theni^ that are in Christ Jesus, who Avalk not after the flesh, but after the spirit.' Yet at times he is not without his fears, nor without some of the uneasy sensations which he ex- perienced during his first alarms, while he continued in a state of impenitence and unbelief. They arise, no doubt, from the occasional uncertainty in his omi mind concern- ing the reality of his conversion, however certain it may be in fact, or in the view of Omniscience. So far as these apprehensions may be usetiil for recovering him from for- bidden paths, if he has wandered into them ; for rendering him fearful of quitting the right way; or for stirring him up to a greater degree of alacrity, vigour, and zeal, in r,92 t^N i'HK UREAD OF DLATH. the prosecution of liis journey, they undoubtedly ought to be cherished. But certainly they should not be in- dulji^ed to the prejudice of ' righteousness, peace, and joy in the Holy Ghost' — especially wlien he is approaching the last hour. It does not follow that he never did be- lieve, because his faith is at times weak and wavering in its exercise; that he has never been forgiven, because he needs fresh acts of forgiveness ; or that he does not ' de- light in the law of God after the inward man,' because ' he sees another law in liis members warring against the law of his mind, and bringing liim into captivity to the law of sin in his members,' to his great humiliation, grief, and anxiety. The next justifiable cause for fearing death, though in- fmitely less weighty than the former, consists in the bodily suffering that may precede or accompany it. It is natural to suppose that the shocks Avhich are not merely to impede, but to terminate the animal functions — not merely to pro- duce temj)oraiy iiisensibility, but the absolute separation of the soul from the body, which have so long been united by the closest and most intimate ties in nature — must be far more distressing than any ordinary lit of sickness, or season of pain, that has occurred in the whole course of life; particularly if the final indisposition, with its con- comitants of sickness, of loathsomeness, and of torture, should be protracted through a long period. There are but few who have not known or heard of cases of this sort; and what has happened to others in a variety of instances, it is diflicult to avoid fearing may happen to ourselves on similar occasions. The individual who, through the kind- ness of Providence, has not been tried by any considerable degree of ill health, and who is tremblingly alive to 'cor- poral endurance,' will probably apprehend more than an- other from these last calls for fortitude and patience, whenever they rush on his mind by anticipation. I shall not address the person who is a stranger to piety on this topic, because whatever he may fear froni this ON THE DREAD OF DEATH. 593 quarter, it is nothing when compared with the evil that he has reason to dread the moment he arrives in the future state. The only remark I shall make respecting his case is, the extreme absurdity and hazard of supposing, should he at last suffer so much and so long in his body as he forebodes, that he shall then find sufficient opportunity to prepare for the great event before him. But with the true believer in Christ, who will in his last moments have nothing to do except to die, the case is far difterent; and therefore a word or two on the subject of this infinitely in- ferior cause for fear, with respect to him, may not be im- proper. He should recollect, then, that in distressing himself beforehand on this account, he may really be in great fear where no fear is — for death may come suddenly upon him ; or if it does not, his removal out of life may be extremely easy and gentle : of which removal, as well as of the contrary, various instances have perhaps come within his knowledge. But should it happen otherwise, he is too well acquainted with his guilt and demerit as a sinner, with the indescribable horrors of the ' second death,' which he humbly hopes to escape through Christ, and with the fearful death which his Saviour underwent for his sake, to withhold from the Divine Being that submis- sion and confidence which are so justly his due. His heavenly Friend, who has already been with him in so many troubles — it may be, in many and severe cases of bodily disorder — will doubtless not neglect to attend him at so critical a juncture. He has indeed promised that he will not. If the case should require extraordinary aid and support, (as it possibly may,) he need not yield to fear, since he is not ignorant of the Being who has said, ' My grace is sufficient for thee ;' and, ' As thy day, so shall thy strength be.' Let him not tremble, then, at the idea of setting his foot in Jordan, though it should happen at the time to have overflown its banks, and though he has not gone ^ this way heretofore:' the ' ark of the covenant ' uo< VOL. II. 4 F 504 ON THE DREAD OF DEATH. sesses the middle of the channel, and shall continue there, till he has come qnite up out of the river on the other side. Dark and long as * the valley of the shadow of death ' may prove; though he may * grope' for want of light even ' at noon-day/ |)ant grievous^ty for breath, and he scarcely able to move his stiff and feeble limbs; though rude noises should assail his ears, and frightful chimeras his imagination; let him not tremble, but keep close to his almighty and faith- ful Guide, lean upon his arm, and listen to his cheering words. The blessed Jesus, who * in the days of his flesh pourecT out strong cries and tears to Him who was able to save him from death, and was heard in that he feared;' who, having been * tempted in all points like as we are,' sin only excepted, cannot but be ' touched with the feeling of our infirmities,' will assuredly not forsake his people at a time when they most need his succoin*. The instances are not few, in which the dying believer has seen the aj)proach of * the last enemy,' not merely with composure, but with triumph. Let not the saint, then, imbitter the happiness or increase the evil of the present moment, by supposing that the timidity and dejection he now feels, must neces- sarily attend him when he will most need holy resolution; but let him consider that it is possible the time of death may adil one more instance to the many he has known al- ready, of evils being often less grievous in experience, than in apprehension. The remaining causes of excessive dread on account of death, have far less of solid foundation than the foregoing; yet they deserve some notice, both because they have no small influence on human feeling, and because they are capable of being improved. The first I shall mention, relates to the unpleasant con- sequences of death to the body. Evident as it is that these consequences cannot hap|)en to any one at a time when he will be conscious of them, and that he can only feel them by representing to himself that his own body will one day certainly come into the degraded and disgusting ON THE DREAD OF DEATH. 595 al |)it'fy, avIio, at its commencement, had as many difficulties and discou- ragements to encounter as ourselves; and are far from not having the use of the Avorld, though they do not abuse it. 'As I live,' says the blessed God, 'I have no pleasure in the death of the wicked; but that the wicked turn from his way and live. Turn ye, turn ye, from your e^ il ways : for why will ye die, O house of Israel ?' ' Now is the ac- cepted time, now is the day of salvation.' If we judge it of importance to pass from death unto life, religion ought not to be accounted a burden, much less a pest, but an invaluable relief and assistance. The iueriase of guilt and misery in consequence of ON THE DREAD OF DEATH. 6O7 neglecting the means of salvation, especially in so ex- treme a case, appears to be unquestionable ; and, happily, the satisfactory encouragement afforded to the adoption of these means is equally unquestionable. It does not follow, however, that the person who has adopted them with success is entitled to self-applause, or to exemption from obligation to holy gratitude for supernatural assist- ance. No one who possesses that most essential of bless- ings, will be unwilling to unite with the apostle and his fellow-labourers in saying, 'He that has wrought us for the self-same thing, is God.' Owing to him it is, that the true convert was not suffered, after his ' hardness, and im- penitent heart,' to ' treasure up wrath against the day of wrath;' that he felt any inclination to improve the means of grace ; and, certainly, that amid all the obstacles he has encountered, and the fluqtuations he has experienced, the effect has, upon the whole, been beneficial. What a glo- rious destiny is that which now awaits him ! To escape evil of the most tremendous kind is wonderful ; but to have the reasonable prospect of enjoying the chief good, is far more wonderful. ' Happy Christian !' it may with peculiar justice be exclaimed, ' did he but know his own felicity.' The very expectation of heaven, overwhelming the ima- gination, seems sufficient to restore a state of equilibrium to the mind when lost amid the greatest transports, or cast down by the most pungent distresses. When he thinks of the dismay aiKl wretchedness to which he Avas once ex- posed at death, and at the last day, he cannot express, or even imagine, the happiness of his escape. How much less, then, can he anticipate the ideas and feelings of which he will be conscious on possessing celestial blessedness, and contrasting it with his former situation on earth ! Well may he praise the Father, the Son, and the Holy Spirit, for the great and benevolent part which each have taken in an aflair so momentous to himself! Well may he be solicitous that the facts and truths principally connected with it may lie glowing at his heart ! Under such im- (508 <^N 'iHE DREAD OF DEATH. pressions, and amid the exertions and trials to whidi he is called on earth, he may Avell reckon, with the apostle, * that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed;' and, like him, on the approach of death, exclaim, ' O death, where is thy sting ? O grave, where is thy victory ? The sting of death is sin ; and the strength of sin is the law. But thanks be to God, who giveth us the victoi7 through Jesus Ciuist our Lord !-' APPENDIX. ON THE IMPORTANCE OF LEARNING TO THE CHRISTIAN MINISTRY. The ancients conceived the sciences to be so intimately- connected with each other, that no one of them could be properly understood, or applied to considerable advan- tage, without obtaining some acquaintance with them all. Hence it M'as, that the writers upon eloquence among the Romans recommended the future orator to make a tour through every department of learning, before he entered upon the practice of his art. The principle of which I am speaking, so far governs the conduct of modem times respecting the candidates for the honourable professions of physic and the law, that a liberal education is believed to be, if not essential to following the professions them- selves, at least highly conducive to following them with the prospect of success and eminence. In all countries, from the remotest periods, literature and the priesthood seem to have been invariably connected; and in those where Christianity is established as the national religion, academical studies are generally, if not always, consider- ed to be a necessary qualitication for admission to holy orders. The same opinion, however, is by no means equally pre- valent in the congregations of the various denominations, the ideas of which, concerning religion, differ in some re- spects from those which are more particularly sanctioned by the state. I am not denying its existence altogether: but certainly among the truly pious belonging to the com- VOL. II. 4 H 610 <^>N THE IMPORTANCE OF LF.ARNING, &c. munities dissenting from the Establishment, and perhaps among those belonging to the Establishment itself, the opinion relative to the importance of learning to the mi- nisters of the gospel, is considerably weaker than among nominal Christians; and though it has somewhat improved in strength of late years, yet it has no small obstacles to surmount, before it will prevail in that force, and to that extent, which its friends ardently desire. Among the causes that have led the votaries of real re- ligion to view a liberal education, where it is attainable, as unimportant, if not injurious, to the Christian ministry, the imworthy character, with respect to piety, of too many who are called to perform the duties of the sacred profession, is no doubt a considerable one. V\'ithout wish- ing to speak disrespectfully, or to judge uncandidly, of any man, it is to be feared that tliere are persons professing to be ministers of Christ, who, whatever their merit may be in a moral or civil point of view, know much more of literature and philosophy than of the Bible; and who, exquisite as their taste may be for classical composition, have none for *the things that are' emphatically 'excel- lent.' The sermons preached by them, if not at variance with articles of faith to which they have perhaps subscrib- ed, breathe nothing of their spirit; being merely essays after the manner of the heathen moralists, without even their sublime sentiments and religious pathos. The con- versation of the individuals here referred to, is confined to topics of learning, to the works of nature, and to the things of the world ; and their publications, if they relate to reli- gion at all, relate only to natural religion, to polemical di- vinitv, to biblical criticism, and to the out- works of Chris- tianity. Their schemes of benevolence are confined to the body, to the exclusion of the soul. Satisfied with promot- ing education in the Christian religion, and the profession of it with respect to public worship and to morals, they care little about the proper knowledge, appreciation, and inward application, of its principles. In their families. ON THE IMPORTANCE OF LEARNING, &.c. Oil there is scarcely the form of piety. Of tlieir attention to religion in private, the conscience of each is the best judge; but so far as can be known from their discourse, their epistolary correspondence, and their chief pursuits in life, they seem fur from resembling David, in his estimate of the Scriptures and in his devotional spirit, or the apostle Paul, in his extatic views of the Saviour's love, and in his affectionate attachment to the Christian doctrine. But though the description now given is unhappily not ideal, yet to draw any inference from it to the prejudice of learning, would be extremely unfair. Bishops Hall and Home were no less justly celebrated for the spirit of piety, than they were as scholars and as authors. The same may be said of many among the established clergy in the pre- sent time. Neither classical nor academical studies, there- fore, occasion the gross deficiencies that are to be lament- ed in some who fill the sacred office. There are persons chargeable with them, who possess as little of learning or of philosophy, as of religion, Tl>e only remedy for the evil here complained of is, 1 humbly conceive, that of making the examination under- gone previously to taking holy orders, more comprehen- sive. I think, with submission, that the candidate should be interrogated not merely concerning his literary attain- ments, his morals, or even his religious principles, but how fer he himself has experienced the process implied in those principles; namely, that which is passed through by a criminal, whom his sovereign has not only pardoned, but received into special favour, after being at infinite pains to secure the ends of justice, and who afterwards manifests such a disposition, and observes such a conduct toward the prince and his laws, whether relative to him- self or to his subjects, as might naturally be expected from one so peculiarly circumstanced, provided he had an in- genuous mind? and whether his object, in undertaking the sacred office, was to produce and cherish similar passions of fear and hope, sorrow and joy, admiration and gratitude^ G12 (^^ THE IMPORTANCE OF LEARNliVG, &e. in the brca'sts of his fellow criminals > Were inquirie? of this kind made, and expected to be made, the spirit and character of that part of the clergy' wliich was before de- scribed, would probably be considerably ameliorated. But whether the remedy here proposed be adopted or not, there is far less reason to apprehend the existence of the same evil, where there is tolerably good evidence of a youth's ' knowing- the grace of God in truth,' before the smallest idea is entertained of calling him to the impor- tant M'ork of the ministry, or of taking any measures for furnishing him with such kinds of knoAvledge as may faci- litate his performing the duties of the sacred function. In the instance that has been noticed, learning was charged with precluding a Christian minister from the exercise and display of tnie piety. This charge appears, upon examination, to be wholly unfounded. But there is another accusation preferred against it, if possible, still more serious; that of its being hostile not only to the prac- tice, but to the princii)les of religion. It is diificult, in- deed, to speak of errors in such principles, without incur- ring the reproach of arrogance and censoriousness. Leav- ing, therefore, eveiy individual and evciy society to de- termine for themselves what truths of Christianity are to be called essential, I shall only obsene, that, in my opi- nion, no nuui nor set of men has reason to complain of any sentiments being treated as erroneous, who seem, so far as can be judged of by their devotional exercises and conversation, their public addresses and their pu!)lications, to be utter strangers to the spirit, the language, and the aims, of the inspired writers. That this is the case of some, whose principles are by the generality of the Christian world accoimted heterodox, as well as of others, whose princii)ies bear the contrary appellation, can scarcely be doubted. Their Christianity seems confined to bringing forward the evidence of its truth; their explications and enforcements of it containing little more than may be foumi in any heathen moralist, or at least in any treatise ON THE IMPORTANCE OF LEARNING, &c. 613 on natural religion. They occupy themselves chiefly in overthrowing the opinions of others, and employ but little labour in improving their own. It will readily be owned, at the same time, concerning not a few of them, that, be- side their respectability for virtue and benevolence, their . character ranks high as men of learning and philosophy, and as men well versed in the sciences and in the liberal arts. Knowledge, with her stores of every kind that is ornamental and useful, seems not unfrequcntly to have taken up her residence among them; through the medium of whose lips and pens, she conveys information to man- kind with a perspicuity, correctness, and elegance, with an energy and a copiousness, truly admirable. Now this being observed by certain faithful and zealous adherents to piety, they instantly conclude that the love of linowledge and of classical composition has produced that unhappy diflference in religious sentiments, which subsists between themselves and the persons I have alluded toj especially if it has happened, (and in some instances it has so happened,) that the latter once appeared to be ' sound in the faith,' and changed their opinions after engaging in literary pursuits. But though I will not deny that a fond- ness for improvement in understanding and in style may have occasioned the alteration that is lamented, yet I must be allowed to dispute the justice of the inference thence drawn to tlie disadvantage of such improvement, till it is shown to have authorized and sanctioned the alteration. All that seems to me to be established hitherto is, that the acquisition of useful knowledge, and of the best means by which it may be communicated, like every other law- ful and important pursuit, is attended with temptation — that the temptation cannot be overcome Avithout care, and looking up to the Father for the Spirit of illumination — and that by the final issue of it, persons may possibly show that their piety was a mere semblance instead of a reality. But these facts by no means prove that a man whose ' heart is established with grace,' and who exercrises due caution 614 ON THE IMPORTANCE OF LEARNING, Ac. with respect to the experience and practice of religion, will be made to ' err from the truth,' by cultivating the powers of reason and of language. The instances in which this object has been pursued with very great success, and with perfect security to the concerns of the soul, arc ex- tremely numerous, both abroad and in oiu* own country, both in and out of the Establishment. Nor is it difficult to account for the prosecution of such studies with safety, where the divine protection and blessing are sought and obtained. If philosophy puts a man into the possession of the objections and arguments of those who ' o])pose the truth,' it at the same time furnishes him with proper and sufficient answers. If it requires him ' to prove all tilings,' ; it no less requires him * to hold fast that which is good,' supposing him to possess it, and to embrace it, supposing that he docs not already possess it. If it teaches him to exercise and to respect his rational powers, it also teaches him to receive with submission the dictates of Revelation, the moment he is convinced she is no imj)ostor, in what- ever obscurity or seeming contradiction she may be pleased, for wise or necessary ends, to involve any of her assertions. If it cautions him not to believe without evidence, it like- wise insists upon his contenting himself with evidence that is sufficient, and not to withhold his assent because the greatest proof possible is not afforded, or to reject proba- bility because certainty cannot be obtained: nor will it allow him, in the concerns of the other world, to view those grounds of action as incompetent, the sufficiency of which he every day acknowledges in the common affairs of life. It api)rovcs, and that not rarely, of considering certain propositions figuratively; but not of rejecting the ■ literal sense, when the author, by repeating the same as- sertion in dlfrerent forms, by the inferences he draws, and the actions he authori/es and enjoins in consequence of it, seems evidently to show that he means to be taken at his word, however inconq)rehen' Like superior spirits in ancient times, they assume, in ( public addresses, a figure and an attire different from their own, for the accommodation of common understand- ings; and perhaps are not discovered to be what thev really are, till after some fiuitless attempt at imitation. I am aware, indeed, that the stiffness sometimes accom- \ panying the writings, and particularly the speeches, of the i leanied, arises, not from want of knowing or aiming at \ what is right, but from excess of caution, and from timi- VOL. II. 4 I 018 ON THE IMPORTANCE OF LEARNING, &c. dity. But if enlarged knowledge, or ba^hfulness, at times produce? thesie inconveniences, ignorance and presump- tion are not less frequently attended by gross errors in composition; and whether the public i)refer disgust to the mere absence of pleasure, will admit of a question. After all, the preacher of whom I am here speaking, may owe the failure of his endeavours, not to any fault in the discourses themselves, but to the manner in which they are delivered. His 'bodily presence' may really be ' weak,' and his 'speech contemptible' — perhaps far be- yond the power of art materially to improve them. In this case, learning, instead of deserving censure, as an obstruc- tion, affords him the only means of lessening the evil, by setting off the excellence of his matter against the defects of his delivery. By this expedient, he may at least be of use to hearers like himself, of superior understanding and education, who know how justly to appreciate the value of the treasure, notwithstanding the meanness of the vessel in which it is contained. The most serious charge, howevei', against the intro- duction of human science and the ornaments of speech into the exercise of the Christian ministry, still remains to be answered — namely, that they are not only useless, but contrary to the will of God. If, indeed, they are ac- tually discountenanced and forbidden in the passages be- fore quoted, (as seems to be the case at first view,) and if there is reason to believe that they are frowned upon by Providence and by the Holy Spirit, then certainly every pious mind must cease to take their part. But the pas- sages in question have been misunderstood; as they are in- tended only to teach us, that as the heavenly science was not the invention of human sagacit)-, so neither are its principles or its practical improvement to be inculcated merely nor chieily by such reasonings and eloquence Jis men may be distinguished for, who are strangers both to revelation and to true religion. A minister of Christ is not debarred by the sacred Avritings from the use of connnon ON THE IMPORTANCE OF LEARNING, &c. 619 ideas and words, nor even from adopting those whidi be- long to learning and philosophy: but he ought not to sub- stitute them for the terms and phrases employed in the New Testament, when they are less accurate, adequate, and forcible, much less when they convey a different idea altogether, in order to please, or at least give less offence to a ' carnal mind.' He is required, after tlie manner of Scripture, to prefer a simple xmd energetic style in his arguments and illustrations, to the pomp and glitter of rhetorical embellishments; and rather to obey the impulse of pious sensibility and humble zeal, than that of natural genius and intellectual taste, however improved by art. Finally, it is his duty to rely for success, more on the conformity of his matter and his language to the sense and spirit of divine revelation, on the assistance of the Holy Spirit in answer to fervent prayer, and on the bless- ing of the same Spirit, than on any abilities of his own, whether natural or ac(iuired. With regard to tlic decided disapprobation supposed to be manifested by the Divine Being to a learned ministry, the assertion is brought forward without proof. There are, it may be, as many acceptable and useful ministers in the truly learned class compared with those of that class, as there are among the illiterate compared with those of that description. Neither are the reasons assigned for that disapprobation sufficient to warrant the apprehension of it. Pride does not necessarily attach to learning, any more than to the want of it; indeed the common opi- nion is, that the more a man knows, the more sensibly he feels his ignorance; which, if true in common cases, may be still more reasonably expected, where, as I am now supposing, a Christian minister is really a subject of di- vine grace. Such a one will be no more disposed to ascribe any success he may have met with to his literary attain- ments and exertions, than the apostle Paul was, notwith- standing the number and the splendour of his gifts. Though the Deity sometimes frustrates human endeavours when 620 ON THE IMPORTANCE OF LEARNING, &r. apparently mo?t likely to prove successful, in order to teacli rjien their dependance upon liitnself, yet there seems to be as little reason for his ' M-alking contran-' to a humble and godly minister who employs his cultivated powers, as for his thwartinc^ or withhokrmi,' his :iid from the exercise of miraculous gifts. Let me, however, a little more particularly examine this point, which is the principal argmnent adduced in proving the inexpediency of learning with respect to preachers of the gospel. It is said, that an illiterate mi- nistry is the one which the Divine Being chieflv owns and blesses; and that the publishei-s of the 'glad tidings,' who know nothing but the Scriptures, feel nothing but the power of real religion in their own souls, depend on nothing but the assistance of the Holy Spirit, and aim at nothing but the glory of Christ and the salvation of men, draw multitudes to hear them, and add hundreds of con- verts to the Christian church. It is further stated, that through the power of the Holy Ghost, co-operating with their unaffected humility-, ardent piety, and holy zeal, they cover with spiritual plantations a country where but few or none existed before; and that where religious assem- blies were on the decline, they occasion a revival, and * strengthen the things that M-cre ready to die.' I believe this account not to be exaggerated; and every pious lieart will rejoice at its truth, giving glory to God. The point for discussion is, however, how far this striking fact bears on the question concerning the importance of learning to ministers. I must beg leave to obsci've. before I consider it, that the excellent persons r/oove descriljed are l)y no means all of them destitute of learning, of which there are no doubt various degrees. Though they may not liave been to a public school, nor to a university, yet many of them have studied at some academy, instituted with a view to qualification for the holy ministry: and 1 feel happy in the con\lction, that, supposing the preach- ers alluded to not to be all profound gramniarijuis, nor ON THE IMPORTANCE OF LEARNING, &c. 021 read in the higher Greek and Roman classics, yet their acquaintance with the Scriptures in the languages in which they were originally written, with the rules for correct and perhaps elegant composition, with valuable authors in their own language, with ecclesiastical history, and with the most remarkable religious controversies in their own time, renders their ministerial character truly respectable. If any of them do not aim to make further progress in scholastic studies, I am persuaded that the omission does not arise from an opinion of their unim- portance. Without, however, even academical advantages, extra- ordinary natural powers avail much in exercising the sa- cred, as well as any other function. Good sense, a livelv fancy, warm passions, an easy flow of Avords, and self- possession, joined to qualities that are of the first neces- sity in a Christian minister, will, with the blessing of God, cfiriy a man far in his undertaking — especially if he has the advantage of a good figure and air, an agreeable and commanding voice, together with some kind of appro- priate action. The acquisition of knowledge, and its com- munication, are perfectly dk^tinct ideas; and as it is pos- sible that a vessel which holds much, may, in consequence of an indifferent outlet, Impart its valuable contents spar- ingly, slowly, and even intermlttingly: so it is possible that a vessel containing a liquid similar in quality, but far less in quantity, not having the same defect, may commu- nicate it freely and liberally. It is easy to see which of the two ministers is likely to have the advantage in exercising his talents. But though nature finds only an indifferent substitute in art, it does not follow that na- tural endowments may not receive important improve- ment and assistance from acquired accomplishments. A barren soil may perhaps derive no benefit from the skill and labour of the husbandman; but, on the other hand, the desert is often rendered fruitful by cultivation. The wil<| tree. Iik(>\\lse, ^vllici) nor.rlehes luxuriantlv, mav br f}22 ON THE IMPORTANCE OF LEARNING. &c freed from its injurious encuiubranccs by pruning, and be greatly improved in its fruits by engrafting. Among tbese unlettered, but ' able ministers of tbe New Testament,' tliere are probably not a few, who, in addition to their piety and zeal, possess little beyond a plain un- derstanding, and the common power of speaking, with scarcely the advantage of an ordinary education, and hav- ing the misfortune of following a secular employment of the meanest kind. No one, I think, will pretend that tliese persons, notwithstanding the present frequency and even extent of their usefulness, would not be the better for stu- dying their native tonguo a little, if they had opportunity. At the same time, it clearly follows that a man of good character for morals and piety ought not to l)e considered unfit for publishing the glad tidings of salvation, or for discoursing on Christian doctrines and duties, merely be- cause he is illiterate, or even uneducated, an