si

they are not perfect. On the contrary, they are radically defective and corrupt; they are a body without a soul; they want the vital actuating principle, or rather they are animated and actuated by a false principle. Christianity, let me avail myself of the very words of a friend (b) in maintaining her argument, is “ a Religion of motives.” That only is Christian practice, which flows from Christian principles; and none else will be admitted as such by Him, who will be obeyed, as well as worshipped, “in spirit and in truth.'

This also is a position, of which, in our intercourse with our fellow-creatures, we clearly discern the justice, and universally admit the force. Though we have received a benefit at the hands of any one, we scarcely feel grateful, if we do not believe the intention towards us to have been friendly. Have wę served any one from motives of kindness, and is a return of service made to us? We hardly feel ourselves worthily requited, except that return be dica tated by gratitude. We should think ourselves rather injured than obliged by it, if it were merely prompted by a proud unwillingness to continue in our debt*. What husband, or what father, not absolutely dead to every generous feeling, would be satisfied with a wife or a child, who, though he could not charge them with any actual breach of their respective obligations, should yet confessedly perform them from a cold sense of duty, in place of the quickening energies of conjugal and filial affection? What an insult would it be to such an one, to tell him gravely, that he had no reason to complain!

The unfairness, with which we suffer ourselves to reason in matters of Religion, is no where more striking than in the instance before us. perhaps not unnatural to suppose, that, as we cannot see into each other's bosoms, and have no sure way

of

It were

of judging any one's internal principles but by his external actions, it would have grown into an established rule, that when the latter were unobjectionable, the former were not to be questioned; and, on the other hand, that in reference to a Being who searches the heart, our motives, rather than our external actions, would be granted to be the just objects of enquiry. But we exactly reverse these natural principles of reasoning. In the case of our fellow- . creatures, the motive is that which we principally inquire after and regard: but in the case of our supreme Judge, from whom no secrets are hid, we suffer ourselves to believe, that internal principles may be dispensed with, if the external action be performed!

Let us not however be supposed ready to concede, in contradiction to what has been formerly contended, that where the true motive is wanting, the external actions themselves will not generally betray the defect. Who is there that will not confess in the instance of a wife and a child who should discharge their respective obligations merely from a cold sense of duty, that the inferiority of their actuating principle would not be confined to its nature, but would be discoverable also in its effects? Who is there that does not feel that these domestic services, thus robbed of their vital spirit, would be so debased and degraded in our estimation, as to become, not barely lifeless and uninteresting, but even distasteful and loathsome? Who will deny that these would be performed in fuller measure, with more wakeful and unwearied attention, as well as with more heurt, where with the same sense of duty the enlivening principle of affection should also be associated ?

The enemies of Religion are sometimes apt to compare the irreligious man, of a temper naturally sweet and amiable, with the religious man The true of natural roughness and severity; the ir- Christian religious man of natural activity, with the really the

religious

a

able and

com

most ami- religious man who is naturally indolent;

and thence to draw their inferences. useful. But this mode of reasoning is surely unjust. If they would argue the question fairly, they should make their comparisons between persons of similar natural qualities, and not in one or two examples, but in a mass of instances. They would then be pelled to confess the efficacy of Religion, in heightening the benevolence, and increasing the usefulness, of men and to admit, that, even supposing a genuine benevolence of disposition, and preserving usefulness of life, occasionally to exist where the religious principle is wanting, yet true Religion (which confessedly implants those qualities where before they had no place) would have given to those very characters in whom they do exist, additional force in the same direction. It would have rendered the amiable more amiable, the useful more useful, with fewer inconsistencies, with less abatement.

Admonitions to true

.

Let true Christians meanwhile be ever mindful, that they are loudly called upon to make this argu

ment still more clear, these positions still

less questionable. You are every where Christians on commanded to be tender and sympathetic, these heads. diligent and useful; and it is the character of that “ wisdom from above," in which you are to be proficients, that it “is gentle and “ easy to be intreated, full of mercy and good “ fruits.” Could the efficacy of Christianity in softening the heart be denied by those, who saw in the instance of the great Apostle of the Gentiles, that it was able to transform a bigotted, furious, and cruel persecutor, into an almost unequalled example of candour, and gentleness, and universal tenderness and love? Could its spirit of active beneficence be denied by those, who saw its Divine Author so diligent and unwearied in his benevolent labours, as to

justify

active.

justify the compendious description which was given of him by a personal witness of his exertions, that he “went about doing good?" Imitate these blessed examples: so shall you vindicate the honour of your profession, and." put to silence the ignorance of * foolish men:"so shall you obey those Divine injunctions of adorning the doctrine of Christ, and of * letting your light shine before men, that they may

see your good works, and glorify your father “ which is in heaven.” Beat the world at its own best weapons. Let your love be more affectionate, your mildness less open to irritation, your diligence more laborious, your activity more wakeful and persevering. Consider sweetness of temper and activity of mind, if they naturally To the na

turally belong to you, as talents of special worth sweet-temand utility, for which you will have to pered and give account. Carefully watch against whatever might impair them, cherish them with constant assiduity, keep them in continual exercise, and direct them to their noblest ends. The latter of these qualities renders it less difficult, and therefore more incumbent on you, to be ever abounding in the work of the Lord; and to be copious in the production of that species of good fruit, of which mankind in general will be most ready to allow the excellence, because they best understand its nature. In your instance, the solid substance of Christian practice is easily susceptible of that high and beautiful polish, which may attract the attention, and extort the admiration of a careless and undiscerning world, so slow to notice, and so backward to acknowledge, intrinsic worth, when concealed under a less sightly exterior. Know then, and value as ye ought, the honourable office which is especially devolved on you. Let it be your acceptable service to recommend the discredited cause, and sustain the fainting interests of Religion, to furnish to her friends matter of sound and obvious argument, and of honest triumph: and if your best endeavours

I

a

cannot conciliate, to refute at least, and confound her enemies.

To the na

If, on the other hand, you are conscious that you are naturally rough and austere, that disappoint

ments have soured or prosperity has elated turally you, or that habits of command have renrough and dered you quick in expression, and im

patient of contradiction; or if, from whatever other cause, you have contracted an unhappy peevishness of temper, or asperity of manners, or harshness and severity of language, (remember that these defects are by no means incompatible with an aptness to perform services of substantial kindness;) if nature has been confirmed by habit till at length your soul seems thoroughly tinctured with these evil dispositions, yet do not despair. Remember that the Divine Agency is promised, “to take away “ the heart of stone, and give a heart of flesh,” of which it is the natural property to be tender and impressible. Pray then earnestly and perseveringly, that the blessed aid of Divine Grace may operate effectually on your behalf. Beware of acquiescing in the evil tempers which have been condemned, under the idea that they are the ordinary imperfections of the best of men; that they show themselves only in little instances; that they are only occasional, hasty, and transient effusions, when you are taken off your guard; the passing shade of your mind, and not the settled colour. Beware of excusing or allowing them in yourself, under the notion of warm zeal for the cause of Religion and virtue, which you perhaps own is now and then apt to carry you into somewhat over-great severity of judgment, or sharpness in reproof. Listen not to these, or any other such flattering excuses, which your own heart will be but too ready to suggest to you. Scrutinize yourself rather with rigorous strictness; and where there is so much room for selfdeceit, call in the aid of some faithful friend, and