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We say, then, of this natural virtue, what our Saviour said of the virtue of the Pharisees, many of whom were not extortioners, as other menthat, verily, it hath its reward. When disjoined from a sense of God, it is of no religious estimation whatever; nor will it lead to any religious blessing, either in time or in eternity. It has, however, its enjoyments annexed to it, just as a fine taste has its enjoyments annexed to it; and in these is it abundantly rewarded. It is exempted from that painfulness of inward feeling which nature has annexed to every act of departure from honesty. It is sustained by a conscious sense of rectitude and elevation. It is gratified by the homage of society; the members of which are ever ready to award the tribute of acknowledgment to those virtues that support the interests of society. And, finally, it may be said, that prosperity, with some occasional variations, is the general accompaniment of that credit, which every man of undeviating justice is sure to draw around him. But what reward, will you tell us, is due to him on the great day of the manifestation of God's righteousness, when, in fact, he has done nothing unto God? What recompense can be awarded to him out of those books which are then to be opened, and in which he stands recorded as a man overcharged with the guilt of spiritual idolatry? How shall God grant unto him the reward of a servant, when the service of God was not the principle of his doings in the world, and when neither the justice he rendered to others, nor the sensibility that he felt for them, bore the slightest character of an offering to his Maker?
But wherever the religious principle has taken possession of the mind, it animates these virtues with a new spirit; and when so animated, all such things as are pure, and lovely, and just, and true, and honest, and of good report, have a religious importance and character belonging to them. The text forms part of an epistle addressed to all the saints in Christ Jesus, which were at Philippi; and the lesson of the text is matter of direct and authoritative enforcement, on all who are saints in Christ Jesus, at the present day. Christianity, with the weight of its positive sanctions on the side of what is amiable and honourable in human virtue, causes such an influence to rest on the character of its genuine disciples, that, on the ground both of inflexible justice and ever-breathing charity, they are ever sure to leave the vast majority of the world behind them. Simplicity and godly sincerity form essential ingredients of that peculiarity by which they stand signalized in the midst of an ungodly generation. The true friends of the gospel, tremblingly alive to the honour of their Mas. ter's cause, blush for the disgrace that has been brought on it by men who keep its Sabbaths, and yield an ostentatious homage to its doctrines and its sacraments. They utterly disclaim all fellowship with that vile association of cant and of duplicity, which has sometimes been exemplified, to the triumph of the enemies of religion; and they both feel the solemn truth, and act on the authority of the saying, that neither thieves, nor liars, nor extortioners, nor unrighteous persons, have any part in the kingdom of Christ and of God.
THE INFLUENCE OF CHRISTIANITY IN AIDING AND
AUGMENTING THE MERCANTILE VIRTUES.
" For he that in these things serveth Christ is acceptable to
God, and approved of men."—Rom. xiv. 18.
We have already asserted the natural existence of such principles in the heart of man, as lead him to many graceful and to many honourable exhibitions of character. We have further asserted, that this formed no deduction whatever from that article of orthodoxy which affirms the utter depravity of our nature; that the essence of this depravity lies in man having broken loose from the authority of God, and delivered himself wholly up to the guidance of his own inclinations; that though some of these inclinations are in themselves amiable features of human character, and point in their effects to what is most useful to human society, yet devoid as they all are of any reference to the will and to the rightful sovereignty of the Supreme Being, they could not avert, or even so much as alleviate, that charge of ungodliness, which may be fully carried round amongst all the sons and daughters of the species; that they furnish not the materials of
valid or satisfactory answer to the question, " What hast thou done unto God?" and that whether they are the desires of a native rectitude, or the desires of an instinctive benevolence, they go not to purge away the guilt of having no love, and no care, for the Being who formed and who sustains us.
But what is more,
If the virtues and accom, plishments of nature are at all to be admitted into the controversy between God and man, instead of forming any abatement upon the enormity of our guilt, they stamp upon it the reproach of a still deeper and more determined ingratitude. Let us conceive it possible, for a moment, that the beautiful personifications of Scripture were all realized; that the trees of the