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but on the Gospel terms; that eternal life is promised to those only who accept it on the offered conditions of “ faith, repentance, and renewed obedience ;" if I were to insist on such evidences of our Christiani. ty as these ; if I were to express these doctrines in plain scriptural terms, without lowering, qualifying, disguising, or doing them away; if I were to insist on this belief, and its implied and corresponding practices; I am aware that, with whatever condescending patience this little tract might have been so far perused, many a fashionable reader would here throw it aside, as having now detected the palpable enthusiast, the abetter of " strange doctrines,” long ago consigned over by the liberal and the polite to bigots and fanatics. And yet, if the Bible be true, this is a simple and faithful description of Christianity.
Surely men forget that we are urging them upon their own principles; that while we are pressing them with motives drawn from Christianity, they seem to have as little concern in those motives as if they themselves were of another religion. It is not a name that
will stand us in stead. It is not merely glorying in the title of Christians, while we are living in the neglect of its precepts; it is not valuing ourselves on the profession of religion as creditable, while we reject the power of it as fanatical that will save us. In any other circumstance of life it would be accounted absurd to have a set of propositions, principles, statutes, or fundamental articles, and not to make them the ground of our acting as well as of our reasoning. In these supposed instances the blame would lie in the contradiction ; in religion it lies in the agreement. Strange! that to act in consequence of received and acknowledged principles, should be accounted weakness! Strange, that what alone is truly consistent, should be branded as absurd ! Strange, that men must really forbear
to act rationally, only that they may not be reckoned mad! Strange, that they should be commended for having prayed in the excellent words of the * Bible and of our church, for “a clean heart, and
a right spirit;" and yet, if they gave any sign of such a transformation of heart, they should be accounted, if not fanatical, at least, singular, weak, or melancholy men.
After having however, just ventured to hint at what are indeed the humbling doctrines of the gospel, the doctrines to which alone eternal life is promised, I shall in deep humility forbear to enlarge on this part of the subject, which has been exhausted by the labours of wise and pious men in all ages. Unhappily however, the most awakening of these writers are not the favourite guests in the closets of the more fashionable Christians; who, when they happen to be more seriously disposed than ordinary, are fond of finding out some middle kind of reading, which recommends some half-way state, something between Paganism and Christianity, suspending the mind, like the position of Mahomet's tomb, between earth and heaven :-a kind of reading which, while it quiets the conscience by being on the side of morals, neither awakens fear, nor alarms security. By dealing in generals, it comes home to the hearts of none: it flatters the passions of the reader, by ascribing high merit to the performance of certain right actions, and the forbearance from certain wrong ones; among which, that reader must be very unlucky indeed who does not find some performances and some forbearances of his own.
It at once enables him to keep heaven in his eye, and the world in bis heart. It agreeably represents the readers to themselves as amiable persons, guilty indeed of a few faults, but never as condemned sinners under sentence of death. It commonly abounds with high encomiums on the dignity of human nature ; the good effects of virtue on health, fortune, and reputation; the dangers of a blind zeal, the mischiefs of enthusiasm, and the folly of singularity, with various other kindred sentiments ; which, if they do not fall in of themselves with the corruptions of our nature, may, by a little warping, be easily accommodated to them.
These are the too successful practices of certain lukewarm and temporizing divines, who have became popular by blunting the edge of that heavenly tempered weapon, whose salutary keenness, but for their “deceitful handling," would oftener “ pierce “ to the dividing asunder of soul and spirit.
But those severer preachers of righteousness, who disgust by applying too closely to the conscience; who probe the inmost heart, and lay open all its latent peccancies; who treat of principles as the only certain source of manners ; who lay the axe to the root, oftener that the pruning knife to the branch; who insist much and often on the great leading truths, that man is a fallen creature, who must be restored, if he be restored at all, by means very little flattering to human pride; such heart-searching writers as these will seldom find access to the houses and hearts of the more modish Christians, unless they happen to owe their admission to some subordinate quality of style ; unless they can captivate, with the seducing graces of language, those well-bred readers, who are childishly amusing themselves with the garnish, when they are perishing for want of food; who are searching for polished periods when they should be in quest of alarming truths; who are look-, ing for elegance of composition when they should be anxious for eternal life.
Whatever comparative praise may be due to the former class of writers, when viewed with others of a less decent order, yet I am not sure whether so many books of frigid morality, exhibiting such inferior motives of action, such moderate representations of duty, and such a low standard of principle, have not done religion much more harm than good; whether they do not lead many a reader to inquire what is the lowest degree in the scale of virtue with which he may content himself, so as barely to escape eternal punishment; how much indulgence he may allow himself, without absolutely forfeiting his chance of safety: what is the uttermost verge to which he may venture of this world's enjoyment, and yet just keep within a possibility of hope for the next : adjusting the scales of indulgence and security with such a scrupulous equilibrium, as not to lose much pleasure, yet not incur much penalty.
This is hardly an exaggerated representation : and to these low views of duty is partly owing so much of that bare-weight virtue with which even Christians are so apt to content themselves : fighting for every inch of ground which may possibly be taken within the pales of permission, and stretching those pales to the utmost edge of that limitation about which the world and the Bible contend.
But while the nominal Christian is persuading himself that there can be no harm in going a little farther, the real Christian is always afraid of going too far.
While the one is debating for a little more disputed ground, the other is so fearful of straying into the regions of unallowed indulgence, that he keeps at a prudent distance from the extremity of his permitted limits; and is as anxious in restricting as the other is desirous of extending them. One thing is clear, and it may be no bad indication by which to discover the state of a man's heart to himVol. III.
self.; while he is contending for this allowance, and stipulating for the other indulgence, it will shew him that, whatever change there may be in his life, there is none in his heart; the temper remains as it did; and it is by the inward frame rather than the outward act that he can best judge of his own state, whatever may be the rule by which he undertakes to judge of that of another.
It is less wonderful that there are not more Christians, than that Christians, as they are called, are not better men; for if Christianity be not true, the motives to virtue are not high enough to quicken ordinary men to very extraordinary exertions. We see them do and suffer every day for popularity, for custom, for fashion, for the point of honour, not only more than good men do and suffer for religion, but a great deal more than religion, requires them to do. For her reasonable service deinands no sacrifices but what are sanctioned by good sense, sound policy, right reason, and uncorrupt judgment.
Many of these fashionable professors even go so far as to bring their right faith as an apology for their wrong practice. They have a commodious way of intrenching themselves within the shelter of some general position of unquestionable truth: Even the great Christian hope become a snare to them. They apologize for a life of offence, by taking refuge in the supreme goodness they are abusing. That God “ is all merciful,” is the common reply to those who hint to them their danger. Tbis is a false and fatal application of a divine and comfortable truth. Nothing can be more certain than the proposition, nor more delusive than the inference: for their deduction implies, not that he is merciful to sin repented of, but to sin continued in. But it is a most fallacious hope to expect that God will violate his own cork.