SECTION III.

Consideration of the Reasonableness of Affections towards an invisible Being.

But forced at last to retreat from his favourite position, and compelled to acknowledge that the religious affections towards our blessed Saviour are not unreasonable; he still however maintains the combat, suggesting that by the very constitution of our nature, we are not susceptible of them towards an invisible Being; in whose case, it will be added, we are shut out from all those means of communication and intercourse, which knit and cement the union between man and man.

We mean not to deny that there is something in this objection. It might even seem to plead the authority of Scripture in its favour—"He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" And it was indeed no new remark in Horace's days,

Segnius irritant animos demissa per aures, Quam quæ sunt oculis subjecta fidelibus.

We receive impressions more readily from visible objects, we feel them more strongly, and retain them more durably. But though it must be granted that this circumstance makes it a more difficult task to preserve the affections in question in a healthful and vigorous state; is it thereby rendered impossible? This were indeed a most precipitate conclusion; and any one who should be disposed to admit the truth of it, might be at least induced to hesitate, when he should reflect that the argument applies equally against the possibility of the love of God, a duty of which the most cursory reader of Scripture, if he admit its divine authority, cannot but acknowledge the indispensable obligation. But we need only look back to the Scripture proofs which have been lately adduced, to be convinced that the religious affections are therein inculcated on us, as a matter of high and serious obligation. Hence we may be assured that the impossibility stated by our Opponent does not exist.

Let us scrutinize this matter, however, a little more minutely, and we shall be compelled to acknowledge, though the conclusion may make against ourselves, that the objection vanishes when we fairly and accurately investigate the circumstances of the case. With this view, let us look a little into the nature of the affections of the human mind, and endeavour to ascertain whence it is that they derive their nutriment, and are found from experience to increase in strength.

The state of man is such, that his feelings are not the obedient servants of his reason, prompt at once to follow its dictates, as to their direction, and their measure. Excellence is the just object of love; good in expectancy, of hope; evil to be apprehended, of fear; our fellow creatures' misfortunes, and sufferings, constitute the just objects of pity. Each of these passions, it might be thought, would be excited, in proportion to what our reason should inform us were the magnitude and consequent claims of its corresponding object. But this is by no means the case. Take first for a proof the instance of pity. We read of slaughtered thousands with less emotion, than we hear the particulars of a shocking accident which has happened in the next street; the distresses of a novel, which at the same time we know to be fictitious, affect us more than the dry narrative of a battle. We become so much interested by these incidents of the imagination (aware all the while that they are merely such) that we cannot speedily banish them from our thoughts, nor recover the tone of our minds; and often, we scarcely bring ourselves to lay down our book at the call of real misfortune, of which we go perhaps to the relief, on a principle of duty, but with little sense of interest or emotion of tenderness. It were easy to shew that it is much the same in the case of the other affections. Whatever be the cause of this disproportion, which (as metaphysics fall not within our province) we shall not stop to examine, the fact is undeniable. There appears naturally to be a certain strangeness between the passion and its object, which familiarity and the power of habit must gradually overcome. You must contrive to bring them into close contact; they must be jointed and glued together by the particularities of little incidents. Thus in the production of heat in the physical world, the flint and the steel produce not the effect without collision; the rudest Barbarian will tell us the necessity of attrition, and the chemist of mixture. Now, an object, it is admitted, is brought into closer contact with its corresponding passion, by being seen and conversed with. This we grant is one way; but does it follow that there is no other? To assert this, would be something like maintaining, in contradiction to universal experience, that objects of vision alone are capable of attracting our regard. But nothing can be more unfounded than such a supposition. It might appear to be too nearly approaching to the ludicrous, to suggest as an example to the contrary, the metaphysician's attachment to his insubstantial speculations, or the zeal displayed in the pursuit,

Extra flammantia moenia mundi,

of abstract sciences, where there is no idea of bringing them "within the visible diurnal sphere" to the vulgarity of practical application. The instance of the novel before-mentioned, proves, that we may be extremely affected by what we know to be merely ideal incidents and beings. By much thinking or talking of any one; by using our minds to dwell on his excellences; by placing him in imaginary situations which interest and affect us; we find ourselves becoming insensibly more and more attached to him: whereas it is the surest expedient for extinguishing an attachment which already exists, to engage in such occupations or society, as may cause our casual thoughts and more fixed meditations to be diverted from the object of it. Ask a mother who has been long separated from her child, especially if he has been in circumstances of honour, or of danger, to draw her attention to him, and to keep it in wakefulness and exercise, and she will tell you, that so far from becoming less dear, he appears to have grown more the object of her affections. She seems to herself to love him even better than the child who has been living under her roof, and has been daily in her view. How does she rejoice in his good fortune, and weep over his distresses! With what impatience does she anticipate the time of his return!

We find therefore that sight and personal intercourse do not seem necessary to the production or increase of attachment, where the means of close contact have been afforded; but on the other hand, if an object have been prevented from coming into close contact, sight and personal intercourse are not sufficient to give it the power of exciting the affections in proportion to its real magnitude. Suppose the case of a person whom we have often seen, and may have occasionally conversed with, and of whom we have been told in the general, that he possesses extraordinary merits. We assent to the assertion. But if we have no knowledge of particulars, no close acquaintance with him, nothing in short which brings his merits home to us, they interest us less than what we know to be a far inferior degree of the very same qualities in one of our common associates. A parent has several children, all constantly under his eye, and equally dear to him. Yet if any one of them be taken ill, it is brought into so much closer contact than before, that it seems to absorb and engross the parent's whole affection. Thus then, though it will not be denied that an object by being visible may thereby excite its corresponding affection with more facility; yet this is manifestly far from being the prime consideration. And so far are we from being the slaves of the sense of vision, that a familiar acquaintance with the intrinsic excellences of an object, aided, it must be admitted, by the power of habit, will render us almost insensible to the impressions which its outward form conveys, and able entirely to lose the consciousness of an unsightly exterior.

We may be permitted to remark, that the foregoing observations furnish an explanation, less discreditable than that which has been sometimes given, of an undoubted phænomenon in the human mind, that the greatest public misfortunes, however the understanding may lecture, are apt really to affect our feelings less than the most trivial disaster which happens to ourselves. An eminent writer scarcely overstated the point when he observed, "that it would occasion a man of humanity more real disturbance to know that he was the next morning to lose his little finger, than to hear that the great empire of China had been suddenly swallowed up by an earthquake. The thoughts of the former, would keep him awake all night; in the latter case, after making many melancholy reflections on the precariousness of human life, and the vanity of all the labours of man which could be thus annihilated in a moment; after a little speculation too perhaps on the causes of the disaster, and its effects in the political and commercial world; he would pursue his business or his pleasure with the same ease and tranquillity as if no such accident had happened; and snore at night with the most profound serenity over the ruin of a hundred million of his fellow creatures. Selfishness is not the cause of this, for the most unfeeling brute on earth would surely think nothing of the loss of a finger, if he could thereby prevent so dreadful a calamity." This doctrine of contact which has been opened above, affords a satisfactory solution; and from all which has been said (the writer has reason perhaps to apologize for the length of the discussion) the circumstances, by which the affections of the mind towards any particular object are generated and strengthened, may be easily collected. The chief of these appear to be, whatever tends to give a distinct and lively impression of the object, by setting before us its minute parts, and by often drawing towards it the thoughts and affections, so as to invest it by degrees with a confirmed ascendency: whatever tends to excite and to keep in exercise a lively interest in its behalf: in other words; full knowledge, distinct and frequent mental entertainment, and pathetic contemplations. Supposing these means to have been used in any given degree, it may be expected, that they will be more or less efficacious, in proportion as the intrinsic qualities of the object afford greater or less scope for their operation, and more or fewer materials with which to work. Can it then be conceived, that they will be of no avail when steadily practised in the case of our Redeemer! If the principles of love, and gratitude, and joy, and hope, and trust, are not utterly extinct within us, they cannot but be called forth by the various corresponding objects which that blessed contemplation would gradually bring forth to our view. Well might the language of the apostle be addressed to Christians, "Whom having not seen ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory."

BUT fresh considerations pour in to render in this instance, the plea of its being impossible to love an invisible being, still more invalid. Our blessed Saviour, if we may be permitted so to say, is not removed far from us; and the various relations in which we stand towards him, seem purposely made known to us, in order to furnish so many different bonds of connection with him, and consequent occasions of continual intercourse. He exhibits not himself to us "dark with excessive brightness," but is let down as it were to the possibilities of human converse. We may not think that he is incapable of entering into our little concerns, and sympathizing with them; for we are graciously assured that he is not one "who cannot be touched with the feeling of our infirmities, having been in all points tempted like as we are." The figures under which he is represented, are such as convey ideas of the utmost tenderness. "He shall feed his flock like a shepherd; he shall gather the lambs in his arm, and carry them in his bosom, and shall gently lead those that are with young."—"They shall not hunger nor thirst, neither shall the heat nor sun smite them; for he that hath mercy on them, shall lead them, even by the springs of water shall he guide them." "I will not leave you orphans" was one of his last consolatory declarations. The children of Christ are here separated indeed from the personal view of him; but not from his paternal affection and paternal care. Meanwhile let them quicken their regards by the animating anticipation of that blessed day, when he "who is gone to prepare a place for them, will come again to receive them unto himself." Then shall they be admitted to his more immediate presence: "Now we see through a glass darkly; but then face to face: now I know in part; but then shall I know, even as I am known."

Surely more than enough has been now said to prove that this particular case, from its very nature, furnishes the most abundant and powerful considerations and means for exciting the feelings; and it might be contended, without fear of refutation, that by the diligent and habitual use of those considerations and means, we might with confident expectation of success, engage in the work of raising our affections towards our blessed Saviour to a state of due force and activity. But, blessed be God, we have a still better reliance; for the grand circumstance of all yet remains behind, which the writer has been led to defer, from his wish to contend with his opponents on their own ground. This circumstance is, that here, no less than in other particulars, the Christian's hope is founded, not on the speculations or the strength of man, but on the declaration of Him who cannot lie, on the power of Omnipotence.

We learn from the Scriptures that it is one main part of the operations of the Holy Spirit, to implant these heavenly principles in the human mind, and to cherish their growth. We are encouraged to believe that in answer to our prayers, this aid from above will give efficacy to our earnest endeavours, if used in humble dependence on divine grace. We may therefore with confidence take the means which have been suggested. But let us, in our turn, be permitted to ask our opponents, have they humbly and perseveringly applied for this divine strength? or disclaiming that assistance, perhaps as tempting them to indolence, have they been so much the more strenuous and unwearied in the use of their own unaided endeavours? or rather have they not been equally negligent of both? Renouncing the one, they have wholly omitted the other. But this is far from being all. They even reverse all the methods which we have recommended as being calculated to increase regard; and exactly follow that course which would be pursued by any one who should wish to reduce an excessive affection. Yet thus leaving untried all the means, which, whether from Reason or Scripture, we maintain to be necessary to the production of the end, nay using such as are of a directly opposite nature, these men presume to talk to us of impossibilities! We may rather contend that they furnish a fresh proof of the soundness of our reasonings. We lay it down as a fundamental position, that speculative knowledge alone, that mere superficial cursory considerations, will be of no avail. Nothing is to be done without the diligent continued use of the appointed method. They themselves afford an instance of the truth of our assertions; and while they supply no argument against the efficacy of the mode prescribed, they acknowledge at least that they are wholly ignorant of any other.

BUT let us now turn our eyes to Christians of a higher order, to those who have actually proved the truth of our reasonings; who have not only assumed the name, but who have possessed the substance, and felt the power of Christianity; who though often foiled by their remaining corruptions, and shamed and cast down under a sense of their many imperfections, have known in their better seasons, what it was to experience its firm hope, its dignified joy, its unshaken trust, its more than human consolations. In their hearts, love also towards their Redeemer has glowed; a love not superficial and unmeaning (think not that this would be the subject of our praise) but constant and rational, resulting from a strong impression of the worth of its object, and heightened by an abiding sense of great, unmerited, and continually accumulating obligations; ever manifesting itself in acts of diligent obedience, or of patient suffering. Such was the religion of the holy martyrs of the sixteenth century, the illustrious ornaments of the English church. They realized the theory which we have now been faintly tracing. Look to their writings, and you will find that their thoughts and affections had been much exercised in habitual views of the blessed Jesus. Thus they used the required means. What were the effects? Persecution and distress, degradation and contempt in vain assailed them—all these evils served but to bring their affections into closer contact with their object; and not only did their love feel no diminution or abatement, but it rose to all the exigencies of the occasion, and burned with an increase of ardor; and when brought forth at last to a cruel and ignominious death, they repined not at their fate; but rather rejoiced that they were counted worthy to suffer for the name of Christ. By the blessing of God the writer might refer to still more recent times. But lest his authorities should be disputed, let us go to the Apostles of our Lord; and while, on a very cursory perusal of their writings, we must acknowledge that they commend and even prescribe to us the love of Christ, as one of the chief of the Christian graces; so on a more attentive inspection of those writings, we shall discover abundant proofs that they were themselves bright examples of their own precept; that our blessed Saviour was really the object of their warmest affection, and what he had done and suffered for them the continual matter of their grateful remembrance.

The disposition so prevalent in the bulk of nominal Christians, to form a religious system for themselves, instead of taking it from the word of God, is strikingly observable in their scarcely admitting, except in the most vague and general sense, the doctrine of the influence of the Holy Spirit. If we look into the Scriptures for information on this particular, we learn a very different lesson. We are in them distinctly taught, that "of ourselves we can do nothing;" that "we are by nature children of wrath," and under the power of the evil spirit, our understandings being naturally dark, and our hearts averse from spiritual things; and we are directed to pray for the influence of the Holy Spirit to enlighten our understandings, to dissipate our prejudices, to purify our corrupt minds, and to renew us after the image of our heavenly Father. It is this influence which is represented as originally awakening us from slumber, as enlightening us in darkness, as "quickening us when dead," as "delivering us from the power of the devil," as drawing us to God, as "translating us into the kingdom of his dear Son," as "creating us anew in Christ Jesus," as "dwelling in us, and walking in us;" so that "putting off the old man with his deeds," we are to consider ourselves as "having put on the new man, which is renewed in knowledge after the image of Him that created him"; and as those who are to be "an habitation of God through the Spirit." It is by this Divine assistance only that we can grow in Grace, and improve in all Holiness. So expressly, particularly, and repeatedly does the word of God inculcate these lessons, that one would think there were scarcely room for any difference of opinion among those who admit its authority. Sometimes the whole of a Christian's repentance and faith, and consequent holiness, are ascribed generally to the Divine influence; sometimes these are spoken of separately, and ascribed to the same Almighty power. Sometimes different particular graces of the Christian character, those which respect our duties and tempers towards our fellow-creatures, no less than those which have reference to the Supreme Being, are particularly traced to this source. Sometimes they are all referred collectively to this common root, being comprehended under the compendious denomination of "the Fruits of the Spirit." In exact correspondence with these representations, this aid from above is promised in other parts of Scripture for the production of those effects; and the withholding or withdrawing of it is occasionally threatened as a punishment for the sins of men, and as one of the most fatal consequences of the Divine displeasure.

The Liturgy of the church of England strictly agrees with the representation, which has been here given of the instructions of the word of God.

SECT. IV.

Inadequate conceptions entertained by nominal Christians of the terms of acceptance with God.

If then it be indeed as so has been now stated; that, in contradiction to the plainest dictates of Scripture, and to the ritual of our established Church, the sanctifying operations of the Holy Spirit, the first fruits of our reconciliation to God, the purchase of our Redeemer's death, and his best gift to his true disciples, are too generally undervalued and slighted; if it be also true, as was formerly proved, that our thoughts of the blessed Saviour are confused and faint, our affections towards him languid and lukewarm, little proportioned to what they, who at such a price have been rescued from ruin, and endowed with a title to eternal glory, might be justly expected to feel towards the Author of their deliverance; little proportioned to what has been felt by others, ransomed from the same ruin, and partakers of the same inheritance: if this, let it be repeated, be indeed so, let us not shut our eyes against the perception of our real state; but rather endeavour to trace the evil to its source. We are loudly called on to examine well our foundations. If any thing be there unsound and hollow, the superstructure could not be safe, though its exterior were less suspicious. Let the question then be asked, and let the answer be returned with all the consideration and solemnity which a question so important may justly demand, whether, in the grand concern of all, the means of a sinner's acceptance with God, there be not reason to apprehend, that the nominal Christians whom we have been addressing, too generally entertain very superficial, and confused, and (to speak in the softest terms) highly dangerous notions? Is there not cause to fear, that with little more than an indistinct and nominal reference to Him who "bore our sins in his own body on the tree," they really rest their eternal hopes on a vague, general persuasion of the unqualified mercy of the Supreme Being; or that, still more erroneously, they rely in the main, on their own negative or positive merits? "They can look upon their lives with an impartial eye, and congratulate themselves on their inoffensiveness in society; on their having been exempt, at least, from any gross vice, or if sometimes accidentally betrayed into it, on its never having been indulged habitually; or if not even so" (for there are but few who can say this, if the term vice be explained according to the strict requisitions of the Gospel) "yet on the balance being in their favour, or on the whole, not much against them, when their good and bad actions are fairly weighed, and due allowance is made for human frailty." These considerations are sufficient for the most part to compose their apprehensions; these are the cordials which they find most at hand in the moments of serious thought, or of occasional dejection; and sometimes perhaps in seasons of less than ordinary self-complacency, they call in also to their aid the general persuasion of the unbounded mercy and pity of God. Yet persons of this description by no means disclaim a Saviour, or avowedly relinquish their title to a share in the benefits of his death. They close their petitions with the name of Christ; but if not chiefly from the effect of habit, or out of decent conformity to the established faith, yet surely with something of the same ambiguity of principle which influenced the expiring philosopher, when he ordered the customary mark of homage to be paid to the god of medicine.

Others go farther than this; for there are many shades of difference between those who flatly renounce, and those who cordially embrace the doctrine of Redemption by Christ. This class has a sort of general, indeterminate, and ill understood dependence on our blessed Saviour. But their hopes, so far as they can be distinctly made out (for their views also are very obscure) appear ultimately to bottom on the persuasion that they are now, through Christ, become members of a new dispensation, wherein they will be tried by a more lenient rule than that to which they must have been otherwise subject. "God will not now be extreme to mark what is done amiss; but will dispense with the rigorous exactions of his law, too strict indeed for such frail creatures as we are to hope that we can fulfil it. Christianity has moderated the requisitions of Divine Justice; and all which is now required of us, is thankfully to trust to the merits of Christ for the pardon of our sins, and the acceptance of our sincere though imperfect obedience. The frailties and infirmities to which our nature is liable, or to which our situation in life exposes us, will not be severely judged: and as it is practice that really determines the character, we may rest satisfied, that if on the whole our lives be tolerably good, we shall escape with little or no punishment, and through Jesus Christ our Lord, shall be finally partakers of heavenly felicity."

We cannot dive into the human heart, and therefore should always speak with caution and diffidence, when from external appearances or declarations we are affirming the existence of any internal principles and feelings; especially as we are liable to be misled by the ambiguities of language, or by the inaccuracy with which others may express themselves. But it is sometimes not difficult to any one who is accustomed, if the phrase may be allowed, to the anatomy of the human mind, to discern, that generally speaking, the persons who use the above language, rely not so much on the merits of Christ, and on the agency of Divine Grace, as on their own power of fulfilling the moderated requisitions of Divine Justice. He will hence therefore discover in them a disposition rather to extenuate the malignity of their disease, than to magnify the excellence of the proffered remedy. He will find them apt to palliate in themselves what they cannot fully justify, to enhance the merit of what they believe to be their good qualities and commendable actions, to set as it were in an account the good against the bad; and if the result be not very unfavourable, they conceive that they shall be entitled to claim the benefits of our Saviour's sufferings as a thing of course. They have little idea, so little, that it might almost be affirmed that they have no idea at all, of the importance or difficulty of the duty of what the Scripture calls "submitting ourselves to the righteousness of God;" or of our proneness rather to justify ourselves in his sight, than in the language of imploring penitents to acknowledge ourselves guilty and helpless sinners. They have never summoned themselves to this entire and unqualified renunciation of their own merits, and their own strength; and therefore they remain strangers to the natural loftiness of the human heart, which such a call would have awakened into action, and roused to resistance. ALL THESE THEIR SEVERAL ERRORS NATURALLY RESULT FROM THE MISTAKEN CONCEPTION ENTERTAINED OF THE FUNDAMENTAL PRINCIPLES OF CHRISTIANITY. They consider not that Christianity is a scheme for "justifying the ungodly," by Christ's dying for them "when yet sinners;" a scheme "for reconciling us to God—when enemies;" and for making the fruits of holiness the effects, not the cause, of our being justified and reconciled: that, in short, it opens freely the door of mercy, to the greatest and vilest of penitent sinners; that obeying the blessed impulse of the grace of God, whereby they had been awakened from the sleep of death, and moved to seek for pardon, they might enter in, and through the regenerating influence of the Holy Spirit might be enabled to bring forth the fruits of Righteousness. But they rather conceive of Christianity as opening the door of mercy, that those who on the ground of their own merits could not have hoped to justify themselves before God, may yet be admitted for Christ's sake, on condition of their having previously satisfied the moderated requisitions of Divine Justice. In speaking to others also of the Gospel scheme, they are apt to talk too much of terms and performances on our part, on which we become entitled to an interest in the sufferings of Christ; instead of stating the benefits of Christ's satisfaction as extended to us freely, "without money and without price."

THE practical consequences of these errors are such as might be expected. They tend to prevent that sense which we ought to entertain of our own natural misery and helplessness; and that deep feeling of gratitude for the merits and intercession of Christ, to which we are wholly indebted for our reconciliation to God, and for the will and the power, from first to last, to work out our own salvation. They consider it too much in the light of a contract between two parties, wherein each, independently of the other, has his own distinct condition to perform; man—to do his duty; God—to justify and accept for Christ's sake: If they fail not in the discharge of their condition, assuredly the condition on God's part will be faithfully fulfilled. Accordingly, we find in fact, that they who represent the Gospel scheme in the manner above described, give evidence of the subject with which their hearts are most filled, by their proneness to run into merely moral disquisitions, either not mentioning at all, or at least but cursorily touching on the sufferings and love of their Redeemer; and are little apt to kindle at their Saviour's name, and like the apostles to be betrayed by their fervor into what may be almost an untimely descant on the riches of his unutterable mercy. In addressing others also whom they conceive to be living in habits of sin, and under the wrath of God, they rather advise them to amend their ways as a preparation for their coming to Christ, than exhort them to throw themselves with deep prostration of soul at the foot of the cross, there to obtain pardon and find grace to help in time of need.

The great importance of the subject in question will justify our having been thus particular. It has arisen from a wish that on a question of such magnitude, to mistake our meaning should be impossible. But after all which has been said, let it also be remembered, that except so far as the instruction of others is concerned, the point of importance is, the internal disposition of the mind; where the dependence for pardon, and for holiness, is really placed; not what the language is, in which men express themselves. And it is to be hoped that he who searches the heart, sees the right dispositions in many who use the mistaken and dangerous language to which we have objected.

If this so generally prevailing error concerning the nature of the Gospel offer be in any considerable degree just; it will then explain that so generally prevailing languor in the affections towards our blessed Saviour which was formerly remarked, and that inadequate impression of the necessity and value of the assistance of the divine Spirit. According to the soundest principles of reasoning, it may be also adduced as an additional proof of the correctness of our present statement, that it so exactly falls in with those phænomena, and so naturally accounts for them. For even admitting that the persons above mentioned, particularly the last class, do at the bottom rely on the atonement of Christ; yet on their scheme, it must necessarily happen, that the object to which they are most accustomed to look, with which their thoughts are chiefly conversant, from which they most habitually derive complacency, is rather their own qualified merit and services, though confessed to be inadequate, than the sufferings and atoning death of a crucified Saviour. The affections towards our blessed Lord therefore (according to the theory of the passions formerly laid down) cannot be expected to flourish, because they receive not that which was shewn to be necessary to their nutriment and growth. If we would love him as affectionately, and rejoice in him as triumphantly as the first Christians did; we must learn like them to repose our entire trust in him, and to adopt the language of the apostle, "God forbid that I should glory, save in the cross of our Lord Jesus Christ"—"Who of God is made unto us wisdom and righteousness, and sanctification, and redemption."

Doubtless there have been too many who, to their eternal ruin, have abused the doctrine of Salvation by Grace; and have vainly trusted in Christ for pardon and acceptance, when by their vicious lives they have plainly proved the groundlessness of their pretensions. The tree is to be known by its fruits; and there is too much reason to fear that there is no principle of faith, when it does not decidedly evince itself by the fruits of holiness. Dreadful indeed will be the doom, above that of all others, of those loose professors of Christianity, to whom at the last day our blessed Saviour will address those words, "I never knew you; depart from me, all ye that work iniquity." But the danger of error on this side ought not to render us insensible to the opposite error; an error against which in these days it seems particularly necessary to guard. It is far from the intention of the writer of this work to enter into the niceties of controversy. But surely without danger of being thought to violate this design, he may be permitted to contend, that they who in the main believe the doctrines of the church of England, are bound to allow that our dependence on our blessed Saviour, as alone the meritorious cause of our acceptance with God, and as the means of all its blessed fruits and glorious consequences, must be not merely formal and nominal, but real and substantial: not vague, qualified, and partial, but direct, cordial, and entire. "Repentance towards God, and faith towards our Lord Jesus Christ," was the sum of the apostolical instructions. It is not an occasional invocation of the name, or a transient recognition of the authority of Christ, that fills up the measure of the terms, believing in Jesus. This we shall find no such easy task; and if we trust that we do believe, we should all perhaps do well to cry out in the words of an imploring suppliant (he supplicated not in vain) "Lord help thou our unbelief." We must be deeply conscious of our guilt and misery, heartily repenting of our sins, and firmly resolving to forsake them: and thus penitently "fleeing for refuge to the hope set before us," we must found altogether on the merit of the crucified Redeemer our hopes of escape from their deserved punishment, and of deliverance from their enslaving power. This must be our first, our last, our only plea. We are to surrender ourselves up to him to "be washed in his blood," to be sanctified by his Spirit, resolving to receive him for our Lord and Master, to learn in his school, to obey all his commandments.

It may perhaps be not unnecessary, after having treated so largely on this important topic, to add a few words in order to obviate a charge which may be urged against us, that we are insisting on nice and abstruse distinctions in what is a matter of general concern; and this too in a system, which on its original promulgation was declared to be peculiarly intended for the simple and poor. It will be abundantly evident however on a little reflection, and experience fully proves the position, that what has been required is not the perception of a subtile distinction, but a state and condition of heart. To the former, the poor and the ignorant must be indeed confessed unequal; but they are far less indisposed than the great and the learned, to bow down to that "preaching of the cross which is to them that perish foolishness, but unto them that are saved the power of God, and the wisdom of God." The poor are not liable to be puffed up by the intoxicating fumes of ambition and worldly grandeur. They are less likely to be kept from entering into the strait and narrow way, and when they have entered to be drawn back again or to be retarded in their progress, by the cares or the pleasures of life. They may express themselves ill; but their views may be simple, and their hearts humble, penitent, and sincere. It is as in other cases; the vulgar are the subjects of phænomena, the learned explain them: the former know nothing of the theory of vision or of sentiment; but this ignorance hinders not that they see and think, and though unable to discourse elaborately on the passions, they can feel warmly for their children, their friends, their country.

After this digression, if that be indeed a digression which by removing a formidable objection renders the truth of the positions we wish to establish more clear and less questionable, we may now resume the thread of our argument. Still intreating therefore the attention of those, who have not been used to think much of the necessity of this undivided, and, if it may be so termed, unadulterated reliance, for which we have been contending; we would still more particularly address ourselves to others who are disposed to believe that though, in some obscure and vague sense, the death of Christ as the satisfaction for our sins, and for the purchase of our future happiness, and the sanctifying influence of the Holy Spirit, are to be admitted as fundamental articles of our creed, yet that these are doctrines so much above us, that they are not objects suited to our capacities; and that, turning our eyes therefore from these difficult speculations, we should fix them on the practical and moral precepts of the Gospel. "These it most concerns us to know; these therefore let us study. Such is the frailty of our nature, such the strength and number of our temptations to evil, that in reducing the Gospel morality to practice we shall find full employment: and by attending to these moral precepts, rather than to those high mysterious doctrines which you are pressing on us, we shall best prepare to appear before God on that tremendous day, when 'He shall judge every man according to his WORKS.'"

"Vain wisdom all, and false philosophy!"

It will at once destroy this flimsy web, to reply in the words of our blessed Saviour, and of his beloved Disciple—"This is the work of God, that ye believe in him whom he hath sent." "This is his commandment, that we should believe on the name of his Son Jesus Christ." In truth, if we consider but for a moment the opinions (they scarcely deserve the name of system) of men who argue thus, we must be conscious of their absurdity. This may be not inconsistently the language of the modern Unitarian; but surely it is in the highest degree unreasonable to admit into our scheme all the grand peculiarities of Christianity, and having admitted, to neglect and think no more of them! "Wherefore" (might the Socinian say) "Wherefore all this costly and complicated machinery? It is like the Tychonic astronomy, encumbered and self-convicted by its own complicated relations and useless perplexities. It is so little like the simplicity of nature, it is so unworthy of the divine hand, that it even offends against those rules of propriety which we require to be observed in the imperfect compositions of the human intellect."

Well may the Socinian assume this lofty tone, with those whom we are now addressing. If these be indeed the doctrines of Revelation, common sense suggests to us that from their nature and their magnitude, they deserve our most serious regard. It is the very theology of Epicurus to allow the existence of these "heavenly things," but to deny their connection with human concerns, and their influence on human actions. Besides the unreasonableness of this conduct, we might strongly urge also in this connection the prophaneness of thus treating as matters of subordinate consideration those parts of the system of Christianity, which are so strongly impressed on our reverence by the dignity of the person to whom they relate. This very argument is indeed repeatedly and pointedly pressed by the sacred writers.

Nor is the prophane irreverence of this conduct more striking than its ingratitude. When from reading that our Saviour was "the brightness of his Father's glory, and the express image of his person, upholding all things by the word of his power," we go on to consider the purpose for which he came on earth, and all that he did and suffered for us; surely if we have a spark of ingenuousness left within us, we shall condemn ourselves as guilty of the blackest ingratitude, in rarely noticing, or coldly turning away, on whatever shallow pretences, from the contemplation of these miracles of mercy. For those baser minds however on which fear alone can operate, that motive is superadded: and we are plainly forewarned, both directly and indirectly, by the example of the Jewish nation, that God will not hold them guiltless who are thus unmindful of his most signal acts of condescension and kindness. But as this is a question of pure Revelation, reasonings from probability may not be deemed decisive. To Revelation therefore we must appeal; and as it might be to trespass on the reader's patience fully to discuss this most important subject, we must refer him to the sacred Writings themselves for complete satisfaction. We would earnestly recommend it to him to weigh with the utmost seriousness those passages of Scripture wherein the peculiar doctrines of Christianity are expressly mentioned; and farther, to attend with due regard to the illustration and confirmation, which the conclusions resulting from those passages receive incidentally from the word of God. They who maintain the opinion which we are combating, will hereby become convinced that their's is indeed an unscriptural Religion; and will learn instead of turning off their eyes from the grand peculiarities of Christianity, to keep these ever in view, as the pregnant principles whence all the rest must derive their origin, and receive their best support.

Let us then each for himself solemnly ask ourselves, whether we have fled for refuge to the appointed hope? And whether we are habitually looking to it, as to the only source of consolation? "Other foundation can no man lay:" there is no other ground of dependence, no other plea for pardon; but here there is hope, even to the uttermost. Let us labour then to affect our hearts with a deep conviction of our need of a Redeemer, and of the value of his offered mediation. Let us fall down humbly before the throne of God, imploring pity and pardon in the name of the Son of his love. Let us beseech him to give us a true spirit of repentance, and of hearty undivided faith in the Lord Jesus. Let us not be satisfied till the cordiality of our belief be confirmed to us by that character of the Apostle, "that to as many as believe Christ is precious;" and let us strive to increase daily in love towards our blessed Saviour; and pray earnestly that "we may be filled with Joy and Peace in believing, that we may abound in Hope through the power of the Holy Ghost." Let us diligently put in practice the directions formerly given for cherishing and cultivating the principle of the Love of Christ. With this view let us labour assiduously to increase in knowledge, that ours may be a deeply rooted and rational affection. By frequent meditation on the incidents of our Saviour's life, and still more on the astonishing circumstances of his death; by often calling to mind the state from which he proposes to rescue us, and the glories of his heavenly kingdom; by continual intercourse with him of prayer and praise, of dependence and confidence in dangers, of hope and joy in our brighter hours, let us endeavour to keep him constantly present to our minds, and to render all our conceptions of him more distinct, lively, and intelligent. The title of Christian is a reproach to us, if we estrange ourselves from Him after whom we are denominated. The name of Jesus is not to be to us like the Allah of the Mahometans, a talisman or an amulet to be worn on the arm, as an external badge merely and symbol of our profession, and to preserve us from evil by some mysterious and unintelligible potency; but it is to be engraven deeply on the heart, there written by the finger of God himself in everlasting characters. It is our title known and understood to present peace and future glory. The assurance which it conveys of a bright reversion, will lighten the burthens, and alleviate the sorrows of life; and in some happier moments, it will impart to us somewhat of that fulness of joy which is at God's right hand, enabling us to join even here in the heavenly Hosannah, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." "Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever."