der him, who (through his faithful reproofs) 'endured the contradiction of sinners against himself.' And when even from Moses we hear the truly evangelical precept,' thou shalt in any wise rebuke thy brother, and not suffer sin upon him;' we must duly weigh how strongly its performance is enforced upon ourselves, by the conduct of one greater than Moses, who express ly suffered for us, leaving us an example that we should follow his footsteps.' CHAP. XVI. Christian Watchfulness. Of all the motives to vigilance and self-discipline which Christianity presents, there is not one more powerful than the danger, from which even religious persons are not exempt, of slackening in zeal and declining in piety. Would we could affirm, that coldness in religion is confined to the irreligious! If it be melancholy to observe an absence of Christianity where no profession of it was ever made, it is far more grievous to mark its declension, where it once appeared not only to exist, but to flourish. We feel on the comparison, the same distinct sort of compassion with which we contemplate the pecuniary distresses of those who have been always indigent, and of those who have fallen into want from a state of opulence. Our concern differs not only in degree but in kind. This declension is one of the most awakening calls to watchfulness, to humility, and self-inspection, which religion can make to him who thinketh he standeth;' which it can make to him who, sensible of his own weakness, ought to feel the necessity of strengthening the things which remain that are ready to die.' If there is not any one circumstance which ought more to alarm and quicken the Christian, than that of finding himself grow languid and indifferent, after having made not only a profession but a progress, so there is not a more reasonable motive of triumph to the profane, not one cause which excites in him a more plausible ground of suspicion, either that there never was any truth in the profession of the person in question, or which is a more fatal, and, to such a mind, a more natural conclusion-that there is no truth in religion itself. At best, he will be persuaded that this can only be a faint and feeble principle, the impulse of which is so soon exhausted, and which is by no means found suf. ficiently powerful to carry on its votary throughout his course. He is assured that piety is only an outer garment, put on for show or convenience, and that when it ceases to be wanted for either it is laid aside. In these unhappy instances the evil seldom ceases with him who causes it. The inference becomes general, that all religious men are equally unsound or equally deluded, only that some are more prudent, or more fortunate, or greater hypocrites than others. After the falling away of one promising character, the old suspicion recurs and is confirmed, and the defection of others pronounced to be infallible. There seems to be this marked distinction is the different opinions which religious and worldly men entertain respecting human corruption. The candid Christian is contented to believe it, as an indisputable general truth, while he is backward to suspect the wickedness of the individual, nor does he allow himself to give full credit to particular instances without proof. The man of the world, on the contrary, who denies the general principle is extremely prone to sus. pect the individual: Thus his knowledge of mankind not only furnishes a proof, but outstrips the truth of the doctrine: though he denies it as a proposition of Scripture, he is eager to establish it as a fact of experiment. But the probability is, that the man by his departure from the principles with which he ap peared to set out, so much gratifies the thoughtless, and grieves the serious mind, never was a sound and genuine Christian. His religion was perhaps taken up on some accidental circumstance, built on some false ground, produced by some evanescent cause; and though it cannot be fairly pronounced that he intended by his forward profession and prominent zeal, to deceive others, it is probable that he himself was deceived. Perhaps he had made too sure of himself. His early profession was probably rather bold and ostentatious; he had imprudently fixed his stand on ground so high as to be not easily tenable, and from which a descent would be but too observable. While he thought he never could be too secure of his own strength, he allowed himself to be too censorious on the infirmities of others, especially of those whom he had apparently outstripped, and who, though they had started together, he had left behind him in the race. Might it not be a safer course, if in the outset of the Christian life, a modest and self-distrusting humility were to impose a temporary restraint on the forwardness of outward profession? A little knowledge of the human heart, a little suspicion of the deceitfulness of his own, would not only moderate the intemperance of an illunderstood zeal, should the warm convert become an established Christian, but would save the credit of religion, which will receive a fresh wound in the possible event of his desertion from her standard." Some of the most distinguished Christians in this country began their religious career with this graceful humility. They would not suffer their change of character, and their adoption of new principles, and a new course to be blazoned abroad, as the affectionate zeal of their confidential friends would have advised, till the principles they had adopted were established, and worked into habits of piety; till time and experience had evinced that the grace of God had not been bestowed on them in vain. Their progress proved to be such as might have been inferred from the modesty of their outset. They have gone on with a perseverance which diff culties have only contributed to strengthen, and experience to confirm; and will, through divine aid, doubtless go on, shining more and more unto the perfect day. But to return to the less steady convert. Perhaps religion was only, as we have hinted else 1 | it, till it has fallen into that gradual oblivion, which is the natural consequence of its being kept out of sight. where, one pursuit among many which he had taken up when other pursuits failed, and which he now lays down because, his faith not being rooted and grounded, fails also ;-or the tempta- But we proceed to a far more interesting and tion arising from without might concur with the important character. The one indeed whom we failure within. If vanity be his infirmity, he have been slightly sketching, may by his inconwill shrink from the pointed disapprobation of stancy do much harm; the one on which we are his superiors. If the love of novelty be his be- about to animadvert, might by his consistency setting weakness, the very peculiarity and strict- and perseverance effect essential good. Even ness of religion, the very marked departure the sincere, and to all appearance, the establishfrom the gay and primrose path' in which he ed Christian, especially if his situation in life had before been accustomed to walk, which first be easy, and his course smooth and prosperous, attracted, now repels him. The attention which had need keep a vigilant eye upon his own his early deviation from the manners of the heart. For such a one it will not be sufficient world drew upon him, and which once flattered, that he keep his ground if he do not advance in now disgusts him. The very opposition which it. Indeed it will be a sure proof that he has once animated, now cools him. He is discou-gone back, if he has not advanced. raged at the near view, subdued by the required practice, of that Christian self-denial which, as a speculation, had appeared so delightful. Perhaps his fancy had been fired by some act of Christian heroism, which he felt an ambition to imitate: a feeling which tales of martial prow. ess, or deeds of chivalry, something that, promising celebrity and exciting emulation, had often kindled before. The truth is, religion had only taken hold of his imagination, his heart had been left out of the question. In a world so beset with snares, various are the causes which may possibly occasion in even good men a slow but certain decline in piety. A decline scarcely perceptible at first, but which becomes more visible in its subsequent stages. When therefore we suspect our hearts of any declension in piety, we should not compare ourselves with what we were in the preceding week or month, but what we were at the supposed height of our character. Though the alteration was not perceptible in its gradual progress, one Or he had in the twilight of his first awaken-shade melting into the next, and each losing its ing, seen religion only as something to be be- distinctness, yet when the two remote states are lieved; he now finds that much is to be done brought into contrast, the change will be striin the new life, and much which was habitual kingly obvious. to the old one left undone. Above all, he did not reckon on the CONSISTENCY which the Christian life demands. Warm affections rendered the practice of some right actions easy to him; but he did not include in his faulty and imperfect scheme, the self-denial, the perseverance, the renouncing of his own will and his own sway, the evil report as well as the good report, to which every man pledges himself, when he enlists under the banner of Christ. The cross which it was easy to venerate, he finds it hard to bear. Among other causes, may be assigned the indiscreet forming of some worldly connexion, especially that of marriage. In this connexion, for union it cannot be called, it is to be lamented that the irreligious more frequently draw away the religious to their side, than that the contrary takes place; a circumstance easily accounted for by those who are at all acquainted with the human heart. Or the sincere but incautious Christian may be led by a strong affection which assumes the shape of virtue, into a fond desire of establishOr religion might be adopted when he was ing his children advantageously in the world, in affliction, and he is now happy :-when he into methods which if not absolutely incorrect, was in bad circumstances, and he is now grown are yet ambiguous at the best. In order to raise affluent. Or it might be assumed as something those whom he loves to a station above their wanting to his recommendation to that party or level, he may be tempted, while self-deceit will project by which he wished to make his way; teach him to sanctify the deed by the motive, to as something that would better enable him to make some little sacrifices of principle, some carry certain points which he had in view; little abatements of that strict rectitude, for something that, with the new acquaintance he which in the abstract no man would more strewished to cultivate, might obliterate certain de-nuously contend. And as it may be in general fects, in his former conduct, and white-wash a somewhat sullied reputation. observed, that the most amiable minds are most susceptible of the strongest natural affections; of course the very tenderness of the heart lays such characters peculiarly open to a danger, to which the unfeeling and the obdurate are less Or in his now more independent situation, it may be he is surrounded by temptations, softened by blandishments, allured by pleasures, which he never expected would arise to weaken his re-exposed. solutions. These new enchantments make it not so easy to be pious, as when he had little to lose and every thing to desire, as when the world wore a frowning, and religion an inviting aspect. Or he is perhaps by the vicissitudes of life, transferred from a sober and humble society, where to be religious was honourable, to a more fashionable set of associates, where, as the disclosure of his piety would add nothing to his credit, he set out with taking pains to conceal VOL. I. 40* If the person in question be of the sacred order, no small danger may arise from his living under the eye of an irreligious, but rich and bountiful patron. It is his duty to make religion appear amiable in his eyes.-He ought to conciliate his good will by every means which rectitude can sanction. But though his very piety will stimulate his discretion in the adoption of those means, he will take care never to let his discretion intrench on his integrity. 30 ble for the abundance of his crop, and not solely for his own assiduity; as if actual duty, faithfully performed, even in this circumscribed sphere in which God has cast our lot, is not more acceptable to him, than theories of the most extensive good, than distant speculations and improbable projects, for the benefit even of a whole district; while, in the indulgence of these airy schemes, our own specific and ap pointed work lies neglected, or is performed without energy and without attention. If he be under obligations to him, he may be | known, and perhaps an unbroken soil—as if huin danger of testifying his gratitude, and fur-man nature were not pretty much the same thering his hopes by some electioneering ma- every where; as if the labourer were accounta nœuvres, and by too much electioneering society. He may, unawares be tempted to too much conformity to his friend's habits, too much conviviality in his society. And when he witnesseth so much kindness and urbanity in his manners, possibly so much usefulness and benevolence in his life, he may be even tempted to suspect that he himself may be wrong; to accuse himself of being somewhat churlish in his own temper, a little too austere in his habits, and rather hard in his judgment of a man so amiable. He will be still more likely to fall into this error if he expects a favour than if he has obtained it; for though it is not greatly to the honour of human nature, we daily see how much keener are the feelings which are excited by hope than those which are raised by gratitude..-The favour which has been already conferred, excites a temperate, that which we are looking for, a fervid feeling. These relaxing feelings and these softened dispositions, aided by the seducing luxury of the table, and the bewitching splendour of the apartment; by the soft accommodations which opulence exhibits; and the desires which they are too apt to awaken in the dependant, may, not impossibly, lead by degrees to a criminal timidity in maintaining the purity of his own principles, in supporting the strictness of his own practice. He may gradually lose somewhat of the dignity of his professional, and of the sobriety of the Christian character. He may be brought to forfeit the independence of his mind; and in order to magnify his fortune, may neglect to magnify his office. Self-love so naturally infatuates the judgment, that it is no paradox to assert that we look too far, and yet do not look far enough. We look too far when passing over the actual duties of the immediate scene, we form long connected trains of future projects, and indulge our thoughts in such as are most remote, and perhaps least probable. And we do not look far enough when the prospective mind does not shoot beyond all these little earthly distances, to that state, falsely called remote, whither all our steps are not the less tending, because our eyes are confined to the home scenes. But while the precariousness of our duration ought to set limits to our designs, it should furnish incitements to our application. Distant projects are too apt to slacken present industry; while the magnitude of schemes, probably impracticable, may render our actual exertions cold and sluggish. Let it be observed that we would be the last to censure any of those fair and honourable means of improving his condition which every man, be he worldly or religious, owes to himself, Even here, from an increasing remissness in and to his family. Saints as well as sinners self-examination, he may deceive himself by have in common, what a great genius calls, persisting to believe-for the films are now grow- 'certain inconvenient appetites of eating and ing thick over his spiritual sight-that his mo- drinking;' which while we are in the body must tives are defensible. Were not his discernment be complied with. It would be a great hardship labouring under a temporary blindness, he would on good men, to be denied any innocent means reprobate the character which interested views of fair gratification. It would be a peculiar in. have insensibly drawn him in to act. He would justice that the most diligent labourer should be be as much astonished to be told that his cha-esteemed the least worthy of his hire, the least racter was become his own, as was the royal fit to rise in his profession. offender, when the righteous boldness of the prophet pronounced the heart-appalling words, "Thou art the man.' Still he continues to flatter himself that the reason of his diminished opposition to the faults of his friend, is not because he has a more lucrative situation in view, but because he may, by a slight temporary concession, and a short suspension of a severity which he begins to fancy he has carried too far, secure for his future life a more extensive field of usefulness, in the benefice which is hanging over his head. The more serious clergyman has also the same warm affection for his children with his less scrupulous brother, and consequently the same laudable desire for their comfortable establishment; only in his plans for their advancement he should neither entertain ambitious views nor prosecute any views, even the best, by methods not consonant to the strictness of his avowed principles. Professing to 'seek first the kingdom of God and his righteousness,' he ought to be more exempt from an over anxious solicitude than those who profess it less zealously. Avow. In the mean time hope and expectation so filling a more determined confidence that all other his mind, that he insensibly grows cold in the things will, as far as they are absolutely neces prosecution of his positive duties. He begins to sary, be added unto him,' he should, as it is lament that in his present situation he can make obvious he commonly does, manifest practically, but few converts, that he sees but small effects a more implicit trust, confiding in the gracious of his labours, not perceiving that God may have and cheering promise, that promise expressed withdrawn his blessing from a ministry which both negatively and positively, as if to comfort is exercised on such questionable grounds. With with a double confirmation, that God who is his new expectations he continues to blend his both his light and defence, who will give grace old ideas. He feasts his imagination with the and worship, will also withhold no good thing prospect of a more fruitful harvest on an un- from them that live a godly life.' It is one of the trials of faith appended to the sacred office, that its ministers, like the father of the faithful, are liable to go out, not knowing whither they go; and this not only at their first entrance into their profession, but through life; an inconvenience to which no other profession, is necessarily liable; a trial which is not perhaps fairly estimated. But there are perils on the right hand and on the left. It is not among the least, that though a pious clergyman may at first have tasted with trembling caution of the delicious cup of ap. plause, he may gradually grow, as thirst is increased by indulgence, to drink too deeply of the enchanted chalice. The dangers arising from any thing that is good are formidable, beThis remark will naturally raise a laugh cause unsuspected. And such are the perils of among those who at once hold the function in popularity, that we will venture to say that the contempt, deride its ministers, and think their victorious general who has conquered a kingwell-earned remuneration lavishly and even un- dom, or the sagacious statesman who has prenecessarily bestowed. They will probably ex-served it, is almost in less danger of being spoilt claim with as much complacency in their ridi- by acclamation than the popular preacher; becule, as if it were really the test of truth-A cause their danger is likely to happen but once, great cause of commisseration truly, to be trans-his is perpetual. Theirs is only on a day of ferred from a starving curacy to a plentiful benefice, or from the vulgar society of a country parish to be a stalled theologian in an opulent town!' We are far from estimating at a low rate the exchange from a state of uncertainty to a state of independence, from a life of penury to comfort, or from a barely decent to an affluent provision. But does the ironical remarker rate the feelings and affections of the heart at nothing? If he insists that money is that chief good of which ancient philosophy says so much, we beg leave to insist that it is not the only good. We are above the affectation of pretending to condole with any man on his exaltation, but there are feelings which a man of acute sensibility, rendered more acute by an elegant education, values more intimately than silver or gold. triumph, his day of triumph occurs every week; we mean the admiration he excites. Every fresh success ought to be a fresh motive to humiliation; he who feels his danger will vigilant. ly guard against swallowing too greedily the indiscriminate, and often undistinguishing plaudits which his doctrines or his manner, his talent or his voice, may equally procure for him. If he be not prudent as well as pious, he may be brought to humour his audience, and his audience to flatter him with a dangerous emula tion, till they will scarcely endure truth itself from any other lips. Nay, he may imperceptibly be led not to be always satisfied with the attention and improvement of his hearers, unless the attention be sweetened by flattery, and the improvement followed by exclusive attachment. Is it absolutely nothing to resign his local The spirit of exclusive fondness generates a comforts, to break up his local attachments, to spirit of controversy. Some of the followers have new connexions to form, and that frequent- will rather improve in casuistry than in Chrisly at an advanced period of life? Connexions, tianity. They will be more busied in opposing perhaps less valuable than those he is quitting? Paul to Apollos, than looking unto Jesus, the Is it nothing for a faithful minister to be sepa-author and finisher of their faith ;' than in bringrated from an affectionate people, a people not ing forth fruits meet for repentance. Religious only whose friendship, but whose progress has gossip may assume the place of religion itself. constituted his happiness here, as it will make A party spirit is thus generated, and Christianity his joy and crown of rejoicing hereafter? may begin to be considered as a thing to be discussed and disputed, to be heard and talked about, rather than as the productive principle of virtuous conduct.* Men of delicate minds estimate things by their affections as well as by their circumstances: to a man of a certain cast of character, a change however advantageous, may be rather an exile We owe, indeed, lively gratitude and affecthan a promotion. While he gratefully accepts tionate attachment to the minister who has the good, he receives it with an edifying ac- faithfully laboured for our edification; but the knowledgment of the imperfection of the best author has sometimes noticed a manner adopted human things. These considerations we con- by some injudicious adherents, especially of her fess add the additional feelings of kindness to own sex, which seems rather to erect their fatheir persons, and of sympathy with their vicis-vourite into the head of a sect, than to reverence situdes, to our respect and veneration for their holy office. To themselves, however, the precarious tenor of their situation presents an instructive emblem of the uncertain condition of human life, of the transitory nature of the world itself. Their liableness to a sudden removal, gives them the advantage of being more especially reminded of the necessity and duty of keeping in a continual posture of preparation, having their loins girded, their shoes on their feet, and their staff in their hand. They have also the same promises which supported the Israelites in the desert. The same assurance which cheered Abraham, may still cheer the true servants of God under all difficulties. Fear not-I am thy shield and thy exceeding great reward.' him as the pastor of a flock. This mode of evincing an attachment, amiable in itself, is doubtless as distressing to the delicacy of the minister as it is unfavourable to religion, to which it is apt to give an air of party. May we be allowed to animadvert more immediately on the cause of declension in piety, in some persons who formerly exhibited evident marks of that seriousness in their lives which they continue to inculcate from the pulpit. If such has been sometimes (we hope it has been very rarely) the case, may it not be partly ascribed to an unhappy notion that the same exactness in his private devotion, the same watch *This polemic tattle is of a totally different character from that species of religious conversation recommended in the preceding chapter. fulness in his daily conduct, is not equally necessary in the advanced progress as in the first stages of a religious course? He does not desist from warning his hearers of the continual necessity of these things, but is he not in some danger of not applying the necessity to himself? May he not begin to rest satisfied with the inculcation without the practice? It is not probable indeed that he goes so far as to establish himself as an exempt case, but he slides from indolence into the exemption, as if its avoidance were not so necessary for him as for others. Even the very sacredness of his profession is not without a snare. He may repeat the holy offices so often that he may be in danger on the one hand, of sinking into the notion that it is a mere profession, or on the other, of so resting in it as to make it supercede the necessity of that strict personal religion with which he set out: He may at least be satisfied with the occasional, without the uniform practice. There is a dan. ger-we advert only to its possibility-that his very exactness in the public exercise of his function, may lead to a little justification of his remissness in secret duties. His zealous exposition of the Scriptures to others may satisfy him, though it does not always lead to a practical application of them to himself. But God, by requiring exemplary diligence in the devotion of his appointed servants, would keep up in their minds a daily sense of their dependance on him. If he does not continually teach by his Spirit those who teach others, they have little reason to expect success, and that Spirit will not be given where it is not sought; or, which is an awful consideration, may be withdrawn, where it had been given, and not improved as it might have been. offers the best occasion, which he will not fail to use for improving his humility. Thus he may always be assured that good has been done somewhere, so that in any case his labour will not have been vain in the Lord. CHAP. XVII. True and False Zeal. It is one of the most important ends of cultivating that self-knowledge which we have elsewhere reoommended, to discover what is the real bent of our mind, and which are the strong. est tendencies of our character; to discover where our disposition requires restraint, and where we may be safely trusted with some liberty of indulgence. If the temper be fervid, and that fervour be happily directed to religion, the most consummate prudence will be requisite to restrain its excesses without freezing its energies. If, on the contrary, timidity and diffidence be the natural propensity, we shall be in danger of falling into coldness and inactivity with regard to ourselves, and into too unresisting a compliance with the requisitions, or too easy a conformity with the habits of others. It will therefore be an evident proof of Christian self-government, when the man of too ardent zeal restrains its outward expression where it would be unseasonable, or unsafe; while it will evince the same Christian self-denial in the fearful and diffident character, to burst the fetters of timidity, where duty requires a holy boldness; and when he is called upon to lose all lesser fears in the fear of God. Should this unhappily ever be the case, it would almost reduce the minister of Christ to a It will then be one of the first objects of a mere engine, a vehicle through which know- Christian to get his understanding and his conledge was barely to pass, like the ancient oracles science thoroughly enlightened; to take an who had nothing to do with the information but exact survey not only of the whole comprehento convey it. Perhaps the public success of the sive scheme of Christianity, but of his own best men has been, under God, principally owing character; to discover, in order to correct the to this, that their faithful ministration in the defects in his judgment, and to ascertain the temple has been uniformly preceded and follow-deficiencies even of his best qualities. Through ed by petitions in the closet; that the truths implanted in the one, have chiefly flourished from having been watered by the tears, and nourished by the prayers of the other. We will hazard but one more observation on this dangerous and delicate subject; in this superficial treatment of which, it is the thing in the world the most remote from the writer's wish, to give the slightest offence to any pious member of an order which possesses her highest veneration. If the indefatigable labourer in his great Master's vineyard, has, as must often be the case, the mortification of finding that his labours have failed of producing their desired effect, in some instance, where his warmest hopes had been excited;—if he feels that he has not benefitted others as he had earnestly desired, this is precisely the moment to benefit himself, and is perhaps permitted for that very end. Where his usefulness has been obviously great, the true Christian will be humbled by the recollection that he is only an instrument. Where it has been less, the defeat of his hopes ignorance in these respects, though he may really be following up some good tendency, though he is even persuaded that he is not wrong either in his motive or his object, he may yet be wrong in the measure, wrong in the mode, wrong in the application, though right in the principle. He must therefore watch with a suspicious eye over his better qualities, and guard his very virtues from deviation and excess. His zeal, that indispensable ingredient in the composition of a great character, that quality, without which no great eminence either secular or religious has ever been attained; which is essential to the acquisition of excellence in arts and arms, in learning and piety; that principle without which no man will be able to reach the perfection of his nature, or to animate others to aim at that perfection, will yet hardly fail to mislead the animated Christian, if his know. ledge of what is right and just, if his judgment in the application of that knowledge do not keep pace with the principle itself. |