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gi Would any alteration be made in consequence of this discovery, except in a few of their speculative opinions, which, when distinct from practice, it is a part of their own system to think of little consequence? and, with regard to public worship, (knowing the good effects of religion upon the lower orders of the people) they might still think it better to attend occasionally for example sake. Would not a regard for their character, their health, their domestic and social comforts, still continue to restrain them from vicious excesses, and prompt them to persist in the discharge, according to their present measure, of the various duties of their stations ? Would they find themselves dispossessed of what had been to them hitherto the repository of counsel and instruction, the rule of their conduct, the source of their peace, and hope, and consolation?

It were needless to put these questions. They are answered in fact already by the lives of many known unbelievers, between whom and these professed Christians even the familiar associates of both, though men of discernment and observation, would discover little difference either in conduct or temper of mind. How little then does Christianity deserve that title to novelty and superiority which has been almost universally admitted; that pre-eminence, as a practical code, over all other systems of ethics? How unmerited are the praises which have been lavished upon it by its friends; praises, in which even its enemies (not in general disposed to make concessions in its favour) have so often been unwarily drawn in to acquiesce!

Was it then for this, that the Son of God condescended to become our instructor and our pattern, leaving us an example that we might tread in his steps? Was it for this that the apostles of Christ voluntarily submitted to hunger and nakedness and pain, and ignominy and death, when forewarned too by their Master that such would be their treatment? That, after all, their disciples should attain to no

higher a strain of virtue than those, who rejecting their Divine authority, should still adhere to the old philosophy ?

But it may perhaps be objected, that we are forgetting an observation which we ourselves have made, that Christianity has raised the general standard of morals; to which therefore Infidelity herself now finds it prudent to conform, availing herself of the pure morality of Christianity, and sometimes wishing to usurp to herself the credit of it, while she stigmatizes the authors with the epithets of ignorant dupes or designing impostors.

But let it be asked, are the motives of Christianity so little necessary to the practice of it, its principles to its conclusions, that the one may be spared, and yet the other remain in undiminished force? If so, its Doctrines are no more than a barren and inapplicable, or at least an unnecessary, theory; the place of which, it may perhaps be added, would be well supplied by a more simple and less costly scheme.

But can it be? Is Christianity then reduced to a mere creed?

Is its practical influence bounded within a few external plausibilities? Does its essence consist only in a few speculative opinions, and a few useless and unprofitable tenets? And can this be the ground of that portentous distinction, which is so unequivocally made by the Evangelist between those who accept, and those who reject the Gospel; " He " that believeth on the Son, hath everlasting life: “' and he that believeth not the Son, shall not see “ 'life; but the wrath of God abideth on him?” This were to run into the very error which the bulk of professed Christians would be most forward to condemn, of making an unproductive faith the rule of God's future judgment, and the ground of an eternal separation. Thus, not unlike the rival circumnavigators from Spain and Portugal, who setting out in contrary directions, found themselves in company at the very time they thought themselves farthest : from each other; so the bulk of professed Christians

arrive,

93 arrive, though by a different course, almost at the very same point, and occupy nearly the same station as a set of enthusiasts, who also rest upon a barren faith, to whom on the first view they might be thought the most nearly opposite, and whose tenets they with reason profess to hold in peculiar detestation. By what pernicious courtesy of language is it, that this wretched system has been flattered with the name of Christianity?

The morality of the Gospel is not so slight a fabric. Christianity throughout the whole extent exhibits proofs of its divine original, and Strictness of its practical precepts are no less pure than true practiits doctrines are sublime. Can the

compass

cal Chris

of language furnish injunctions stricter tianity. in their measure, or larger in their comprehension, than those with which the word of God abounds; "Whatsoever ye do in word or deed, do all in the 16 name of the Lord Jesus:"- "Be ye holy, for God " is holy:"-" Be ye perfect, as your Father which is "in heaven is perfect:" We are commanded to "perfect holiness," to "go on unto perfection."

Such are the Scripture admonitions; and surely they to whom such admonitions are addressed, may. not safely acquiesce in low attainments. This is a conclusion to which we are led, as well by the force of the expressions by which Christians are characterized in Scripture, as by the radical change, which is represented as taking place in every man on his becoming a real Christian. "Every one," it is said, "that hath this hope, purifieth himself even as God "is pure:" true Christians are said to be "partakers "of the Divine nature;"-" to be created anew in the "image of God;"-" to be temples of the Holy "Ghost." The effects of which must appear "all goodness, and righteousness, and truth." VA Great as was the progress which the apostle Paul had made in all virtue, he declares of himself that he still presses forward, "forgetting the things which are

in

"behind,

are

:

behind, and reaching forth unto the things which before.” He

prays

for his beloved converts, “ that they may be filled with all the fulness of God;" " that they may be filled with the fruits of righteous“ ness:" " that they might walk worthy of the Lord “ unto all pleasing, being fruitful in every good “ work.” And from one of the petitions, which our blessed Saviour inserts in that form of prayer which he has given as a model for our imitation, we may infer, that the habitual sentiment of our hearts ought to be, “ Thy will be done in Earth as it is in Heaven."

These few extracts from the word of God will serve abundantly to evince the strictness of the Christian morality; but this point will be still more fully established, when we proceed to investigate the ruling principles of the Christian character.

I apprehend the essential practical characteristic of true Christians to be this: that relying on the proAnd' its es. mises to repenting sinners of acceptance sential na- through the Redeemer, they have renounced ture opened and abjured all other masters, and have and stated. cordially and unreservedly devoted them

. selves to God. This is indeed the very figure which baptism daily represents to us: like the father of Hannibal, we there bring our infant to the altar, we consecrate him to the service of his proper owner, and vow in his name eternal hostilities against all the enemies of his salvation. After the same manner Christians are become the sworn enemies of sin; they will henceforth hold no parley with it, they will allow it in no shape, they will admit it to no composition; the war which they have denounced against it is cordial, universal, irreconcilable.

But this is not all-It is now their determined purpose to yield themselves without reserve to the reasonableservice of their rightful Sovereign.“ They

are not their own:"_their bodily and mental faculties, their natural and acquired endowments, their substance, theirauthority, their time, their influence;

all these, they consider as belonging to them, not for their own gratification, but as so many instruments to be consecrated to the honour of God, and employed in his service. This is the master principle to which

every

other must be subordinate. Whatever may have been hitherto their ruling passion, whatever hitherto their leading pursuit, whether sensual or intellectual, whether of science, of taste, of fancy, or of feeling, it must now possess but a secondary place; or rather (to speak more correctly) it must exist only at the pleasure of its true and legitimate superior, and be put altogether under its direction and controul.

Thus it is the prerogative of Christianity“ to bring “ into captivity every thought to the obedience of " Christ.” They who really feel its power, are resolved “ to live no longer to themselves, but to “ him that died for them :" they know indeed their own infirmities; they know, that the way on which they have entered is strait and difficult, but they know too the encouraging assurance, “ They who “ wait on the Lord shall renew their strength;" and relying on this animating declaration, they deliberately purpose that, so far as they may be able, the grand governing maxim of their future lives shall be“ to do all to the glory of God.”

Behold here the seminal principle, which contains within it, as in an embryo state, the rudiments of all true virtue ; which striking deep its roots, though feeble perhaps and lowly in its beginnings, yet silently progressive, and almost insensibly maturing, will shortly, even in the bleak and churlish temperature of this world, lift up its head and spread abroad its branches, bearing abundant fruits; precious fruits of refreshment and consolation, of which the boasted products of philosophy are but sickly imitations, void of fragrance and of flavour. But,

Igneus est ollis vigor & cælestis origo. At length it shall be transplanted into its native region, and enjoy a more genial climate, and a kindlier

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