the abasing of that pride which they rather is not considered as the perennial fountain of foster than correct. When we hear so much all actual offence and error. of the dignity of human nature, we secretly A theology which depresses the standard, exult in our participation of that dignity; which overlooks the motives, which dilutes we take to ourselves a full share of that the doctrines, softens the precepts, lowers stock of excellence lavishly attributed to the sanctions, and mutilates the scheme of our species, and are ready to exclaim, and Christianity; which merges it in undefined I, too, am a man! These writers make generalities, which makes it consist in a sys their way to the affections by a plausibility tem of morals which might be interwoven of manner which veils the shallowness of into almost any religion-for there are few their reasoning. But the great engine of systems of religion which profess to teach success, as we have already observed, is the immorality; a theology which neither prudent accommodation of the reasoning to makes Jesus Christ the foundation, nor the the natural propensities of the heart, and Holy Spirit the efficient agent, nor inward the flattering the very evils, the existence renovation a leading principle, nor humility of which they yet deny. The reader wel-a distinguishing characteristic; which incomes the doctrines which put him in good humour with himself; he cordially credits the prophesier of smooth things, and is pleased, in proportion as he is not alarmed. That which does not go to the root of the evil-evil which cannot be cured without being disturbed-that which does not irritate the patient, by laying open the peccant part, will be naturally acceptable.

sists on a good heart, but demands not a renewed heart; which inserts virtues into the stock of the old nature, but insists on the necessity of a changed nature;-such a theolo gy is not that which the costly apparatus of Christianity was designed to present to us. If it teaches that we have virtues to attain and imperfections to be cured, it insinuates that the one may be attained by our own strength, and the other cured without divine assistance. Our faults, if we have any,

virtues to be improved from a regard to our comfort and the advancement of our credit; for the satisfaction they afford, and the reputation they procure us. The good man of these writers, like the good man of the ancient Stoics, is so full of virtue as to leave

humility would be affectation. Like them they seem almost to diminish the distance between their Maker and themselves, by exalting the man and lowering the Deity.

These writers are too much disposed to address their readers as if they were already religious; as requiring, indeed, to be re-are to be surmounted by our reason, and our minded, but not as requiring to be alarmed; as expecting commendation for what they are, rather than admonition as to what they ought to be. They take for granted, what in some cases requires proof, that all are Christians, not in profession, but in reality; and the same uniform class of instructions, no room for repentance, so faultless that or rather of gratuitous positions, is directed to the whole mass, without any individual searchings of the heart, without any distinct address, any discriminating application to that variety of classes of which society is The persons in question frequently read compounded. To the profligate liver, or the Scriptures, and we are ready to wonder the more decent sensualist; to the sceptical that in reading them they do not perceive moralist, or the careless believer; to all, their disagreement with the authors to whom perhaps, if we might except that most ha- we allude. There, all the doctrines overtred heretic, the fanatical over-believer, is looked by them, are pressed in every page; the one soothing panegyric, or the one frigid but whether they read without remarking admonition, addressed. We do not pre- the difference, or whether, though in the tend to say that virtue is not recommended, use (as we hope) of daily prayer, they nebut as Seneca and Antoninus had recom-glect to implore that divine Spirit which mended it before, so they had done it better, inspired the Scriptures, to direct the truths less vaguely, and more pointedly. Many of they contained to their hearts; they do not the virtues, by the practice of which the seem to enter into the grand peculiarities of readers are taught that salvation is to be ob- the Gospel; nor into the personal interests tained, they cannot but feel to be their own they have in the doctrines it inculcates, and virtues; this, while it sets their apprehen- the precepts it enforces. How many read sions at rest, naturally fills them with com- the account of the fall of Adam, as an hisplacency in their actual character, instead torical fact, of which, they never entertainof kindling an ardent desire after higher at- ed a doubt, yet without feeling any more intainments.-Vices, from which they must dividual concern in it, than in the fall of be conscious they are exempt, and which Babylon; without being sensible of any corthey have as little excitement as occasion to responding contamination in their own practice, are properly censured: but the hearts. When told of the self-denying docevil dispositions of the heart, which if insist-trines which Christianity includes, they tried on and pointedly laid open, would set umphantly produce passages, not only from them upon examining their own, are passed Solomon and St. Paul, but from the Saviour over, or lightly treated, or softened down himself, which completely contradict such into natural weakness, pardonable imper-gloomy assertions, that the ways of wisdom fection, or accidental infirmity. The heart are ways of pleasantness, and all her paths

ere peace; that Christ's commands are not grievous; that his yoke is easy, with a multitude of the same animating strain. But they produce them, not so much because they are indeed most delightful truths, as because they are supposed to annul such less engaging texts as are descriptive of the strait gate, and the narrow way, and the few who enter them; of the difficulty with which the rich, that is, those who trust in riches, shall attain to heaven; that taking up the cross is an indispensable qualification for the followers of him who suffered on it, with an endless multitude of similar passages.

fault to which we are not inclined, against some strongly besetting wrong propensity. We seldom soften down any precept that is not pointed at our particular temptation. All the other laws we allow to be not only good and holy, but just, for they only affect other people. The young man in the Gospel had no objection to those commandments which were suggested to him as the rule of duty; for he was chaste and honest, neither a disobedient son nor a murderer, neither addicted to idolatry nor profaneness; but the command to dispossess himself of his fortune for charitable purposes cut deep, for he was not only rich but avaricious. It Now the truth is, there is not the slightest is thus we prevaricate with duty. We disagreement between these two classes of would warp the precept to our passions, intexts. The unqualified peace, joy, and stead of bending our inclinations to the duty. comfort, expressed in the former, represent We lament the harshness of the command, what religion is in herself, describe her na- when we should be lamenting the perversitive excellence, her genuine beauty, her ty of the will.

original perfection. Whereas the difficul- A low standard of religion flatters our va ties attached to the second class arise neces-nity, is easily acted up to, does not wound sarily from the depravity of the will, that our self-love, is practicable without sacrialienation from God and goodness, which fices, and respectable without self-denial. renders that irksome which is in itself de- It allows the implantation of virtues without lightful. To him who knows, because he irradicating vices; recommends right acfeels, that natural reluctance of the heart to tions without expelling wrong principles, the requisitions of a religion calculated to and grafts fair appearances upon unresisted produce these happy effects, there is a per- corruptions. fect congruity between the passions thus set in opposition. Though both are true, each is consistent with the other; but their truth and consistency strike not those who reject or adopt what best suits their creed or their

convenience.

This low tone of religion is rendered still more acceptable, from being sprinkled with frequent vituperations of that species of Christianity now derided by a terin which was once considered as its specific character. This term, what with the too monopolizing They know, indeed, that they must give adoption of it by one description of persons, a nominal assent to the doctrine of divine as- and the contemptuous implication conveyed sistance, because it is said to be a doctrine in the use of it by another, we almost fear to of that Scripture which they believe; but use lest we should be conjuring up the spirit they assent to it with implicitness, rather of fanaticism in the minds of the latter class, than conviction, and if they do allow the in- or vindicating its exclusive adoption in the tervention of the Holy Spirit, they attach an language of the former. The assumption undue value to human agency. If they say, of names on the one hand, and, if I may venthey are far from excluding heavenly aid, ture so vulgar a phrase, calling names on their assent somewhat resembles that of the the other, have been of infinite disservice to Welch captain, who, when Henry the Fifth, religion. Such is the new meaning now asafter the battle of Agincourt, ascribed ex-signed to old terms, that we doubt if the apclusively the victory to God, coolly replied,plication of the epithet in question would indeed he did us great good.' not excite a sneer, if not a suspicion, against But many of the writers to whom we have the character of Isaiah himself, were we to adverted, and by whom the persons in ques-name him by his ancient denomination the tion are influenced, seem to make their re- Evangelical prophet. This laconic term verence for the Scriptures a ground for dis- includes a diatribe in a word. It is estaallowing the agency of the spirit; as if there blished into a sweeping term of derision of were not the most perfect agreement be- all serious Christians, and its compass is tween an appeal to the one and a belief in stretched to such an extent, as to involve the other. The Spirit of God leads us to no within it every shade and shape of real or new instructor, but only points us to his fictitious piety, from the elevated but sound word, teaching us to discern it more clearly and sober Christian, to the wildest and and to receive it more affectionately. That most absurd fanatic; its large inclosure would be, indeed, an illusion, not an illumi- takes in all, from the most honourable nation, which would direct us to derive our heights of erudition to the most contemptiinstruction from any other fountain than the oracles of truth.

These persons are striking instances how dexterously we contrive to turn the scale in our own favour, by balancing some lesser

ble depths of ignorance. Every man who is serious, and every man who is silly, every man who is holy, and every man who is mad, is included in this comprehensive epithet. We see perpetually that solidity,

sublimity, and depth, are not found a protection against the magic mischief of this portentous appellation,

that 'spirit of power and of love' which, it is worth observing, the Apostle makes the associate of a sound mind,' to deny that It gratifies us to be assured that our own Christianity ought to make an impression on tone is sufficiently high, and that, whatever the heart, and if on the heart, on the feelis higher, is erroneous, or superfluous, or ings? These fastidious critics place, what hypocritical, or ridiculous. This it is which they call the abstract truths of religion, on attaches many a reader to the opposite style the same footing with abstract truths in sciof writing, and, in proportion as it attaches ence; they allow only the same intellectual him, by reconciling him more to himself, an- conviction of truth, the same cool assent, in imates him more fiercely against those who the one case, which is given to a demonstramake higher requisitions of faith and holi-tion in the other. But would not he be ness, those who strip off the mask from ac- thought a defective orator at the bar, or in tions unfounded in principle, who exact the senate, who should plead as if he did not self-abasement, who insist on the necessity know that men had feelings to be touched as of good works, not as a meritorious ground well as understandings to be convinced; of salvation, but as an evidence of obedience who considered the affections as the only to God, and of conformity to Christ. portion of character to which he must be careful not to advert, in addressing beings who are feeling as well as intelligent? Shall a fervent rhetoric be admired in one orator, when pleading for the freedom of men, and reprobated in another, when pleading for their salvation? Shall we be enraptured with the eloquent advocate for the Agrarian law, and disgusted with the strenuous advocate for the everlasting Gospel? Shall not one man be allowed the same earnestness in combating unbelief, which has immortalized another in execrating Verres?

Most sincerely do we believe, that there is nothing which the better sort of this class dread more than hypocrisy. But do they not sometimes dread the imputation almost as much as the thing? And is it not to be feared that, with the dread of this odious vice being imputed to them, is a little connected the suspicion of its existence in all who go farther than themselves? Are they not too ready to accuse of want of sincerity or of soberness, every one who rises above their own level? Is not every degree of warmth in their pious affections, every expression of zeal in their conversation, every indication of strictness in their practice, construed into an implication, that so much as this zeal and strictness exceed their own, there is in them just so much error as that excess involves?

It must, assuredly, be maintained, that there is such a sober mode of exhibiting truth, as may show that the sacred messenger has no delight in declaring that part of his message which yet it is his duty to deliver; which, while it cannot fail to call forth every feeling of interest for the souls of men, By the class of writers to which they are at the same time demands the utmost tenattached, the pious affections are branded as derness, as treating of their dangers. Tenthe stigma of enthusiasm. But a religion [derness, it is true, must not alter truth, nor which is all brain, and no heart, is not the conceal menaces, which make an awful religion of the Gospel. The spirit there ex- part of it. Yet a difference may be somehibited is as far removed from philosophical times inferred by the manner of delivering apathy, as from the intemperate language of them.-Who has not heard a holy man, passion. There are minds so constituted, who, feeling himself bound to declare the and hearts so touched, that they cannot me- whole counsel of God, has denounced his ditate on the incarnation of the Son of God, solemn judgments with a subdued voice, and his voluntary descent from the glory which an almost hesitating accent; speaking as he had with his Father from all eternity, his one who felt that he was acquitting himself dying for us men and for our salvation-with of a painful, but bounden duty;-while the same unmoved temper with which they another of a coarser make, and a less mortiacknowledge the truth of any other fact. A fied spirit, proclaims the commanded threat grateful feeling, excited by these causes, is in all the thunders of Sinai; seeming, by his as different from a fanatical fervor as it is tone and gesture, to rejoice that it has fallen from a languid acknowledgment. It is not to his lot to alarm, and not to console? The energy, however, which is reprobated, so one 'persuades men' because he knows the much as the cause of its excitement. Should terrors of the Lord; the other seems to the zealous Christian change the object of his admiration, should he express the same animated feeling for Socrates, which the other had expressed for his Saviour, his enthusiasm would be ascribed to his good taste, and the object would be allowed to justify the rapture.

have his own gratification in terrifying. The one evidently rejoices in being the ambassador of reconciliation, the other appears, but is not, we are assured, really, glad to bear the mandate of condemnation.

But, to return to writers in the extreme of the other class. Vague essays on general But, is not objecting to earnestness in re- and undefined morality, which we here veDligion to strike out the catalogue of virtues ture to represent as their fault, are very dif that quality which so eminently distinguish-ferent from distinct discourses or treatises on ed the scripture worthies? Is it not denying the several virtues ; these latter flow from

the study, and teach the improvement of no small triumph at their own secure state, the human heart. But to produce their ef- from a consciousness of being free from the fect, they must produce their commission. vice which had been so well exposed, and, The proclamation must always have the as if the exercise of no virtue but the one opbroad seal of Christianity appended to it. posite to the sin in question had been necesIt is indeed not only unnecessary, but im- sary, they went home exulting in their own possible and imprudent, that in every dis- superior goodness. course the whole scheme of Christian doc- The writers to whom we have been refertrine should be laid open. An attempt to ing, triumphantly distinguish themselves by do this has frequently produced confusion, the appellation of practical, in studied oppoby crowding in more materials than the sition to those who are professedly doctrinal. space will contain; and thus leaving the Let it, however, be observed, that, maintainstamp of no one truth distinct upon the ing a due respect for the conscientious of mind. We mean no more, than that the both classes, we only presume to allude, in general impression made, should be, that our animadversion, to those of either side, the moral quality under discussion should who carry their specific characteristics into appear to be explicitly derived from the an extreme, in which each excludes its opschool of Christ, and the reader not be left posite. But far more deficient are the practo exercise his ingenuity in conjecturing, till tical discussions of the one, if they want the the closing sentence informs him, to what solid weight and metal of the Gospel to make system of religion it belongs. them sterling, than the doctrinal dissertations

It is also perfectly proper to cut the circle of the other; which, however, ought never of the virtues into segments, provided it be to want the intelligible superscription of shown how they are connected with each practical remark to render them current.— other, and how the whole fall within the cir-Yet is there not sometimes a misnomer in the cumference of that divine religion which is former appellation? Can that writing be their proper centre. It were also to be called truly practical which does not attempt wished, that there were no undue and hy-greatly to raise the tone of conduct, which perbolical exaltation of the virtue under does not press practice home on the conconsideration, which often makes a part science as flowing from the highest princistand for the whole. This exclusive praise ple, and directed to the noblest end; which of the quality inculcated, is, to Christianity, is not urged on that ground of argument that what it would be to general geography, if, in order to give an idea of our world, a map of a single country should be exhibited without coast or boundary. It differs from the Christian exhibition of moral virtues, as this insulated map would differ from a chart of the same country when delineated on the globe; there you see not only the country At the same time, it is but fair to confess, itself correctly displayed, but you perceive that much of that species of composition by what sea it is bordered, on what land it which assumes a more spiritual character, touches, into what other country some points is sometimes lamentably deficient in this of this cut deep, and how narrow are the good requisite. It begins not seldom, by bounds which separate it from some hostile laying a good and solid foundation; but neighbour; you see, also, its dependance on when we lift our eyes to look upon the every thing about it, and its relative situa-structure which we expected to see raised tion on the earth.

If we might be allowed another illustration, we would observe, that, to expect to give a just idea of Christianity by any quality: as detached from the whole, would be to resemble a certain Athenian, who, having a palace to sell, took out a single brick from the wall, and produced it at the auction as a specimen of the edifice.

is the most cogent, not infered from that motive which is the most irresistible, nor impressed by that authority best calculated to secure obedience? The nature of the action commonly participates in the nature of the motive. Practice is not likely to rise higher than the spring which set it a-going.

upon it, we find it negligently run up, if not totally omitted. Practice seems to be considered as a thing of course, not necessary to be insisted on, much less to have its path clearly chalked out. The use to be made of the doctrine which has been delivered, is turned over to the piety or ingenuity of the reader, without any specific direction, or personal application. Too much is left for Nor, as we humbly conceive, is it a super-him to supply, which, perhaps, implicitly fluous care, so to contrive, as that, when it is right to expose any vice to reprobation, the reader who is exempt from it may not Far be it from our intention, however, in too much plume himself upon the exemp- thus venturing with real diffidence to comtion-A venerable clergyman once assured pare the faulty extremes in both cases, to the author, that he had never done so much assimilate at all their nature or their tenmischief as by the best sermon he had ever dency :-the extreme of adherence to docpreached. It was against the sin of drunk- trine frequently springing from the deepest enness. It happened to be an offence to sense of the infinite importance of that docwhich none of his auditors were addicted.-trine, and accompanied with a pious willingAfter it was over, some of them expressed ness to spend and be spent, in its propaga VOL. II.

26

leaning on his guide, he will not supply, or which, from want of knowledge, he cannot.

tion. The extreme of adherence to what is on the same high ground-the example of called mere morality, is too often the la-Him in whom dwelleth all the fullness mentable effect of ignorance of doctrine, and of the Godhead bodily.-This is practical of an interest neither felt, nor possessed, nor preaching-This is evangelical preaching. desired, in doctrinal blessings.

With this guard distinctly kept in view, we venture, with all humility, to repeat, that there is an extreme on both sides: the one

CHAP. XVIII.

sort of people.

may be abstractedly considered as all pro- Thoughts respectfully suggested to good positions, the other as all conclusions. The one fails of effect by not depending on just IN perusing the foregoing chapter, it may premises; in the other, well established pre-be, as it has been, with unwearied repetition, mises produce inferior good, because the objected, that it is equally preposterous and conclusions are not sufficiently brought to unjust, to hold out a standard of religion and bear on the actual demands of life. The morals so high, as to defeat, in the reader, one, while he powerfully shows the reader all hope of attaining it. It may be urged, that he is a sinner, limits both his proof and that it would be more prudent, as well as his instruction to one or two prominent doc-more useful, to propose a more moderate trines; he names, indeed, with unwearied standard, and to suggest a more temperate iteration, that only name by which we can measure, which would not, as in the present be saved, faithfully dwells on the efficacy of case, by discouraging render attainment the divine remedy, but without clearly point- hopeless. For an answer, we must send ing out its application to practical purposes. them to the Redeemer's own mouth, to the The other presumes his readers to be so excision of the right hand, the plucking out wise, as to be able to supply their own defi- the right eye. This, it will be justly insisciencies, or so good, as to stand in little ted, is not a command, but a metaphor. need of supernatural assistance. Is it not Granted.-We know we are not commanmocking human helplessness, to tell men ded to lop off our limbs, but our corrupthey must be holy, good, and just, without tions. But, would He who is not only true, directing them to the principle from whence but THE TRUTH, adopt a strong metaphor 'all holy thoughts, all good counsels, and to express a feeble obligation? Is any tone, all just works, do proceed'-to direct the then, may we not ask, too high, if not higher stream of action, and keep out of sight the than that uniformly employed in the Bible? spring from which it must flow-to expect What do we mean, when we say, that we they will renounce sin if they do not re-receive the Gospel as a rule of faith and nounce self-to send them vagrant in search practice, if, having made the declaration, of some stray virtue, without showing them we instantly go, and, without scruple, lower where to apply for direction to find it? the rule, and depress the practice? The combination of the opposite but in- High and low are indefinite terms: their dispensable requisites is most happily exem-just use depends on the greatness or littleplified in all our best divines, living and ness of the objects to which they refer. dead; and, blessed be God, very numerous When we consider, that the object in quesin the catalogue in both instances. They tion is eternal life, should the standard have, with a large and liberal construction, which God has made the measure of our followed that most perfect exemplification attaining to it, be so depressed as to preof this union, which is so generally exhibited vent that attainment? Do not the Apostles in Scripture, more particularly in that ex- and their Master, the Saints and the King press model, the third chapter of the Epis-of Saints, every where suggest a rule, tle to the Colossians. There, every thing not only of excellence, but perfection; a that is excellent in practice is made to pro- rule to the adoption of which no hopelessceed from Him in whom are hidden all ness of attainment is to prevent our stretchthe treasures of wisdom and knowledge.' ing forward? There, every act has its inspiring motive, Scripture does, indeed, every where reevery virtue its radical principle; falsehood present us as incompetent without divine is not only prohibited to the converts, but assistance. But does it not every where the prohibition is accounted for, because point out where our strength lies; where it ye have put on the new man.' The obedi-is to be sought; how it is to be obtained? ence of wives, the affection of husbands, the It not only shows where our wants may be submission of children, all is to be done in supplied, but our failures pardoned. Does the name of the Lord Jesus.'-Servants are any one doctrine, any one precept, of the enjoined to fidelity as 'fearing God.' 'Mer-Gospel, deal in emollients, prescribe palliacies, kindness, humbleness of mind, meek-tives, suggest petty reliefs, point out infeness, long-suffering,' are recommended, rior remedies, speak of any medicine, but because the converts are the elect of God.' such as is proportioned to the depth of the Every inhibition of every wrong practice disease?

has its reference to Christ, every act of Yet it is not uncommon for those whose goodness its legitimate principle. Conten-views have been low, and whose practice, tions are forbidden, forgiveness is enjoined, consequently, has not been high, to combine