OR

From the Christian Remembrancer.

ON THE STANDARD AND TEST OF TRUE PIETY.

THERE was a time when the term Christian as a name of infamy; but when this term no onger distinguished the true follower of Christ om the world called Christian, it gave place o others, which have in every age been sucessively adopted to designate those who have oo much vital and practical religion to suit the ulk of professed Christians.

Against such persons, however denominated, has among other things been objected that ney require every body to see with their eyes: nd the charge of uncharitableness has been rged against them, because they are suposed to question the sincerity and impugn the iety of every individual who does not coincide n all particulars with their sentiments and onform to their habits. This is a serious harge, and at the same time one which is very ikely to gain currency without much examinaion into its truth or falsehood. Liberality of entiment, as it is called, and the notions which bass current under that phrase, are very faFourable to the views of the world in general, vho do not care to have their principles and conduct too nicely scrutinized; and at the same time so revolting to an ingenuous mind is the imputation of bigotry, that candour itself is liable to be duped into an easy acquiescence with the prevailing opinion on this subect.

The charge in question, in the sense in which it is intended, is utterly without foundation, and proceeds from ignorance of the principles of those against whom it is made. Chaity, as it has often been remarked, does not consist in believing every person to be a Christian with or without evidence; but in putting the most favourable interpretation that circumstances may permit on such points as come under our notice.

It may be well to observe, as a passing remark, that the very individuals who tax others with a want of charity, for setting up, as they assume, an arbitrary standard of piety, are

the subject of religion is charged with being "righteous overmuch," and branded with some appellation of reproach.

In explanation of the principles on which our estimate of piety is founded, and in vindication of that estimate itself, we appeal to the Holy Scriptures, as affording the only correct standard of truth. Whence is it then, perhaps it may be asked, that among persons who equally profess to appeal to the same unerring standard, there exists so great a diversity of opinion? The question is thus stated and answered by a writer of no ordinary stamp:

"When the enemies of such a profession (such as we are now considering) bring forward the stale objection- What is true religion? for we find it one thing in England, another in Scotland, a third at Rome, and often twenty different things in the same place; settle this, they say, among yourselves before you address us on the subject;'-we answer, it has long been settled. While you stumble at the supposed diversity, we both discern and admire the identity. We feel the fullest conviction, that real religion in itself, so far from being a different thing in different places, is one and the same thing at all times and in all places. In order to understand this, men should consider what real religion is-namely, the heart of fallen man returning to God through a Mediator. The Scriptures term this Life. As the life of the body is one and the same principle in all men, whatever difference there be observed in their respective complexions, features or forms: so, real religion, which is the life of the soul, is one and the same principle; of a higher order indeed, but which equally identifies the subject; and like the former, is discerned by the exercise of its proper faculties and acts. ternal forms and petty circumstantial distinctions with which his education or connexions have prejudiced his mind: they are but as his provincial dialect, his dress or his complexion. The grand inquiry should be-Is the sinner humble and penitent before his God? Is he secking acceptance only through that Redeemer whom God hath set forth for a propi

Tell me not of the ex

same modes, yet to the same ends; there will be an unity, though not an uniformity. Strip religion therefore of that which is no essential part of it, or what is only accidental to it; and regard it as described in the Scriptures, and exemplified, though but imperfectly, in the true believer; and then you will find it the same under every dispensation."

It is then, in the heart, so far as man can judge of it, that we are accustomed, after the example of the Judge of all, to look for the evidence of true piety. Let it not be said that this is an encroachment on the province of Him whose unalienable prerogative it is to "search the heart and try the reins;" if it be true that a tree is known by its fruits"-or certain that "out of the abundance of the heart the mouth speaketh," we have sufficient authority for our conduct. And here, as in many other points, the analogy of common life may serve to throw a light upon the subject. How is it, for instance, that we learn to appreciate, as they deserve, the professions of a hollow friendship, if not by reading the secret workings of the heart through the veil with which it is enveloped? Who can define that peculiar feeling called taste, in reference to the fine arts? Take music, for instance. Among the numerous pretenders to the art, do we hesitate asserting respecting a great majority, that they have no real taste for music? and yet they shall, many of them, have attained a considerable proficiency, both as it respects the knowledge of the science, and the execution of the art:why then are we to be called uncharitable for acting precisely on the same principles in estimating the degree in which the affections are under the influence of religion?-for this simple reason, Because men will persist, in defiance of the dictates of reason and Scripture to the contrary, in looking at the outward conduct, while God looketh at the heart.

Two propositions are necessarily implied and involved in the genera! imputation of uncharitableness, as it respects that class of individuals who are affected by it. First, that they are mistaken or enthusiastic in their estimate of the nature of piety in themselves; and secondly, that they are not authorized to judge of others by that same standard. Let us bestow a little attention on each of these points.

I. As it respects the satisfaction of his own mind indeed, the true believer has not much difficulty to encounter; because he possesses that kind of evidence within his own breast, which is to himself entirely conclusive. "He that believeth (it is said) hath the witness in himself." "The Spirit beareth witness with his spirit that he is a child of God." His faith rests in the first instance, indeed, on that external evidence of the truth of revelation which is open to the examination of all the world; but he now believes and embraces it not only as true, but as suitable; the gospel has met his wants; he now rejoices in the knowledge of his Saviour with much of that appropriating feeling which the men of Sychar expressed"Now we believe, not because of thy saving.

him "not in word only, but in powel enabled to enter into the spiritual me passages which once appeared dark a telligible; he did not disbelieve, i. e. reject such passages before; but he c no definite idea to them; they were into which he could not enter. But 1 come home to his mind with a force he was formerly unconscious; and see sess a beauty and suitableness which neither see nor feel before. Will it be ed," how can these things be?" the our Lord to one in the objector's sit the only reply in our power to retur which is born of the flesh is flesh; which is born of the Spirit is spirit not that I say unto you, ye must be bor "The natural man receiveth not t of the spirit of God; for they are fo unto him: neither can he know then they are spiritually discerned. But spiritual discerneth all things." What can we produce that we are cheer light of the sun and invigorated by its A blind man may say it is impossible; shall undertake to convince him of h But does that alter the real state of t or is any one who has the use of hi any degree the more convinced that ceived in the impressions of which he ble? The blind man may indeed be i in the theory of vision, and what doe of it amount to, after all your pain "scarlet is like the sound of a trumpet is recorded to have said. The Se however, afford abundant authority comparison; they state all mankind nature in a state of spiritual blindn which they can be recovered by n power than that which "commanded to shine out of darkness" at the creat world: (2 Cor. iv. 6.)-to assert an e from the common fault of man in case, is to add to the delusion with nishing the guilt: as our Lord sa "Jews, now you say, we see, there sin remaineth"-but He "came a I the world, that whosoever believeth should not abide in darkness." To b of our ignorance is the first step to quiring real wisdom. But the Christ not only satisfy his own mind, he mus pared to justify his principles before t he must " be ready to give an answer one that asketh a reason of the hope him." He is accused of entertaining astic notions respecting the nature We have in part considered the m which he meets the charge, and wher into the account that he was once influence of the same prejudices wh now desirous of combating; that h time found himself precisely in the si his present opponents; once entered views and adopted their arguments; he has only given up these positions point, as he found them successively ble:-again, when he finds his prese ments corroborated and confirmed by t

nder an habitual consciousness of his entire norance and helplessness in reference to spiitual things, he watches against the acknowedged "deceitfulness and desperate wickedess" of his own heart, brings all its secret workings to the light of God's truth, and udges of all according to the law and the tesimony-when these considerations are taken nto the account, he seems not only to have trong grounds of confidence for the establishment of his own faith, but to challenge the atention of every candid mind.

It is indeed difficult, not to say impossible, give any just idea to a second person, of the trong conviction which the true believer posesses of the general soundness of his own -rinciples; his faith, as the Scripture beautiully expresses it, is "built upon a rock." We ay the general soundness of his principles For the enlightened Christian lays no claim to nfallibility; he is painfully conscious of much emaining ignorance and prejudice, but in the main he is like a man who having, through mercy, passed a dangerous road under the hades of night, now in broad day-light draws pack his steps, and marks the dangers which Deset his path; and now with feelings of graticude to the God who hath borne with his wanHerings, and guided his erring footsteps, he would set up beacons to warn the unwary traveller, and direct him safely along the narrow way-but this must be experienced in order to be understood. It has been shrewedly remarked, "he who stands on a height, sees farther than those who are placed in a bottom; but let him not fancy that he shall make those below believe all he sees." Under a consciousness therefore of our inability to do justice to the subject of experimental religion, in the short space which could at present be devoted to it, we pass on to the consideration of such points as are open to the observation of all-which introduces us to the second general head under which we proposed to divide our remarks, riz. II. The grounds upon which the Christian forms his estimate of the religion of the world; in other words, the authority on which he subjects others to the same standard as himself. And here it naturally occurs to us, that the Scriptures uniformly teach us to consider all mankind as divided, in reference to their character in the sight of God, into two classes: and this also, with a special application to the visible Church, or body of professing Christians. Thus we read, not only in general terms of" children of light, and children of the wicked one"-but of "the tares and the wheat""virgins wise and foolish:" nay, a scrutiny more exact and searching still-guests admitted to the marriage supper, and "one who had not on a wedding garment," for " many are called, but few chosen." Now by what law of charity is it that we are called to shut our eyes to the melancholy picture which the most cursory survey of the world must nlace beforg them? By what progress of ratiocination is it that we are to be brought to the conclusion,

(and surely you must allow they constitute a numerous class) whose moral conduct is correct; whose discharge of social and relative duties is not impeached; and whose attention to the calls of benevolence is exemplary. Surely such characters as these are worthy of being placed on the favourable side of that line of demarcation which you are so anxious to establish, even though they should receive, with some qualification, the exclusive dogmas which engage so much of your attention-and allow of some greater latitude in the enjoyment of the innocent recreations of society, which suit their station in life, and conduce to health of body and hilarity of mind.

This sounds very plausible--and it is granted that the modifications of character which result from disposition, habits, connexions, &c. are so numerous and diversified, that we cannot discriminate with precision between genuine piety and a near counterfeit; but we must not allow ourselves to be deluded under the specious pretence of liberality, from exercising our judgment in subservience to the authority, and in conformity to the decisions of revealed truth. Now with respect to such characters as have just come under our notice, what is the real state of the case?-granting all that is said of them as far as relates to external conduct, wherein do they necessarily and essentially differ from the world with which they are associated? Is there any one point in their character as above delineated, which is not capable of easy imitation by one, who shall confessedly be destitute of the spirit of piety? The answer to this question will be found in the history of the "young ruler," in the gospel. In such persons you will find much to admire and much to imitate; great propriety of conduct, but not, necessarily, any spirituality of mind. In short, they assimilate more nearly with the world, than with those whose "affections," are evidently "set on things above."

But to be more particular, let us consider in a few instances the grounds on which we withhold our assent to the claim of genuine Christianity on the part of such persons as those now under consideration. Because,

1. In the first place they do not take the Bible as the exclusive standard of their faith and practice; this, as we must consult brevity, must stand almost as a mere assertion, with one short observation, that the assertion would seem to be sufficiently established by remarking the manner in which an appeal to the decisions of Scripture is usually received; nay, we could almost be content to refer the question to the individuals themselves. They will hardly, we think, venture to assert that they ever intended to yield such an implicit deference to the sacred oracles as we assume to be an indispensable duty. The rule is indeed received; but either it is unintelligible, or inapplicable, or impracticable, or any thing, in short but what it is Take a specimen first respecting faun. here is none other name (i. e. than that of Jesus Christ) under heaven given

stance with respect to practice. The Bible says, "No man can serve two masters: ye cancannot serve God and Mammon:" what says our commentator? "I don't intend to serve two masters; but then one must do as the world does one can't make one's self singular and be called a Methodist ;-if you would have every thing taken in this literal way, we had better go and live in a desert, and turn hermits at once; besides, I don't know what Mammon means; there is so much difficulty in the Bible, you don't agree about it yourselves."

Who can avoid recalling the words of our Lord, "Ye hypocrites! well did Esaias prophecy of you, saying, This people draweth nigh to me with their mouth, and honoureth me with their lips; but their heart is far from me-but in vain do they worship me, teaching for doctrines the commandments of men."

2. A second evidence, from which we judge that the heart of these persons is not right in the sight of God, is, that they manifest no tenderness of conscience in reference to things doubtful; nothing less than plain and palpable immorality or breach of positive duty occasions them any disquietude. There is no sense of the tendency to evil; no" abstaining from the appearance of evil;" no looking at the influence of their conduct on others; no anxiety "lest a stumbling-block or occasion of falling should be cast in their brother's way." As this is true positively, in reference to their conduct in what they do, so the same may be remarked negatively as to what they do not.

3. So that, thirdly, there is no sensitiveness as to duties not expressly commanded. Take an instance in the employment of the leisure which the Sabbath affords: public ordinances are sparingly frequented, and other ways of improving the sacred hours almost entirely neglected. The Bible is taken up, and the stated number of chapters duly gone through; other religious books have their turn; but each and all of them give place, as occasion serves, to a novel or a newspaper;-and where's the harm? why, where are your affections? where is the evidence that the principle of spiritual life has

been called forth, or even that a desire has been entertained, that it should be quickened to more vigorous exercise?

4. Where piety is not genuine, there is little or no interest excited as to the spiritual welfare of mankind at large, or of individuals in particular. Persons of the character referred to, are charitable in the vulgar acceptation of the term, they desire the reformation of the profligate, they would "make the men sober, and the maids industrious," and lend a willing hand to alleviate the distress, and minister to the temporal wants of their fellow creatures. They will go further than this, and urge upon the poor the duty of reading the Bible, daily prayer, and a regular attendance at Church; and the sacrament must be received at least three times every year: but here they stop; the objects of their attention are never urged to institute the momentous inquiry, "What shall I do to be saved?" the Gospel is never pressed upon their regard under the sanction.

of God, hath not life." This natural the consideration of

5. Another negative evidence of lightened mind,-viz. that such pers qualified to instruct others in the wa tion, even though they should wish it. When they meet, indeed, with dual, dissolute, profane, or evidentl they will point out in strong colour consequences of such conduct, and to repentance and reformation: it is sary to inquire how far their instru founded on scriptural principles, or i gree they are calculated to affect a r of character in the persons addresse take it for granted that they are what is the case when a different comes under their notice? when the ed upon to direct the sincere inq truth,-to minister consolation to a m

down under a sense of sin, or treml anxious doubt on the verge of ete they not conscious to themselves of a to meet such cases with any adequat encouragement and support and le served that such inability shall not a want of information in themselve theory of religion, or from any natu city to clothe their ideas in suitable on other subjects they are at no loss and even in reference to the general ligion they will find enough to say: (if they are anxious to direct th right) they are quite at a loss,-th enter into the feelings of the mind state the soul is on the rack of u and alarm, and conscience will not be by vague notions of the mercy of other common-place topics; it requ thing definite and substantial where its hopes; and this they are incon point out.

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It will not be supposed that this i ment on which much stress could be sidered abstractedly in itself; becaus possible for a sincere Christian, espec early stage of his course, to feel competent to the task of instructi foundation: but taking the above even though his own peace be built

connexion with other circumstan have been, or which remain to be p we surely may be allowed to suggest furnish at least an incidental and coll dence which may lead us to the sam conclusion.

6. Another mark which serves to ize the true Christian, and to distin from those who have only "a name is the "love of the brethren," or o disciples of his Lord wheresoever howsoever distinguished. He loves stinctively, as it were, previous to po quaintance, and in proportion to the piety, and zeal manifested in their His regard for such persons falls, i short of the standard at which he ain has much cause for humiliation whe siders what trifling circumstances

times sufficient to produce estraneo

his affections is habitually towards the image of his Saviour wherever exhibited. In connexion with this it may be remarked that he hails with the most lively emotions of joy and thankfulness to God the first glimmerings of a dawn of vital piety among his connexions and acquaintance; this doubly endears friends and relatives otherwise beloved-draws closer the ties of nature, and gives to those in whom the pleasing signs are manifested, a place in his affections, and an interest in his regards which they never possessed before: nay, let but an earnest solicitude on the subject of religion appear in any individual who may hitherto have been regarded with indifference, almost bordering on dislike, and the current of his affections in reference to that individual shall experience an immediate change.

In the foregoing representation, imperfect as it is, we perceive a perfect contrast between the true Christian and the mere formal believer. If the former be attracted, the latter is repelled by the exhibition of lively piety; the one loves all and every one in whom it exists, instinctively, and at once, and such the better whom he sincerely loved before; the other is conscious of much prejudice, to say the least, against every one whose religion assumes a warmer complexion than his own, he can barely tolerate it in those with whom he is connected and associated: so that they are loved, if loved at all, notwithstanding and in spite of their piety, rather than on account of it; and it is well if coolness do not take the place of regard in his feelings towards those, whom, previous to such change, he embraced as friends.

There are those who think to account for the principle of mutual love, which has been pointed out as pervading the whole body of true Christians, by ascribing it to mere natural sympathy, which is generally excited by congeniality of sentiment, and similarity of purGuits of whatever kind: only that, in the case now under notice, the attraction is mutually and perhaps considerably increased between the parties by the singularity of the opinions which they maintain in common. We are by no means anxious to deprive this argument of all force; on the contrary, we are led by it to admire the goodness of the Creator in so tempering the constitution of man as to render our natural faculties, when brought under the influence of his Spirit, subservient to the purposes of his glory, and the common good of his creatures. But, whatever truth there may be in the above observation, we contend that the principle of mere natural sympathy will afford no adequate or satisfactory solution of all the phænomena of the case. Sympathy arising from congeniality of disposition, merely natural, or from identity of sentiment and pursuits, may form a bond of attachment towards

every clime, "Greeks and barbarians, bond and free."

Besides, as to the singularity referred to, it is a mere circumstance; so far from being necessarily connected with the existence of the fact itself, that we are taught to expect an accession of peace and love in proportion to the universal prevalence of those principles from whence true Christian sympathy proceeds; and to look for the perfection of happiness in those blessed regions where singularity shall have no place. Professing to ground our observations on the Holy Scriptures, we are naturally led to inquire, before we quit this division of the subject, whether we have any foundation for the opinion that such a feeling as has been described ought to prevail among the genuine disciples of our common Lord. If such images as branches united to a common stock, members of one body, children of the same family, partakers of the same Spirit, can express the idea of unity and sympathy, then the question receives an easy reply without requiring particular citations which prescribe such unity as a duty, or refer to it as a test by which to ascertain "what manner of spirit we are of," "whose we are, and whom we serve."

Many other circumstances might be pointed out and insisted on, in confirmation of the general proposition that the religion of the world is not the religion of the Gospel; but these observations have already extended themselves to so great a length, that we must forbear entering upon fresh ground.

Such are a few of the principal reasons which form the basis of the Christian's estimate of the religion of the world-each of which might have been enlarged upon with advantage to the argument; but enough has been said, we trust, to vindicate him from the imputation of censoriousness, and to justify him in the eyes of every candid and impartial inquirer in the result of that estimate; namely, that a large proportion of professing Christians are destitute of those dispositions or affections of the soul which constitute the peculiar characteristics of spiritual life; and consequently that their character, however amiable and in many respects exemplary, will not stand the test of Scripture.

Many of the remarks which have been made may seem uncharitable, and appear to bear hard upon some characters whose feelings we should be as sorry to wound, as we are disinclined to question their sincerity. A subject of this nature, however, must of necessity be treated on general principles; it is impossible to stop for the purpose of qualifying expressions, which in their strictest application may include and condemn many persons whom we should feel inclined to address in far different language: the utmost we can attempt, even in the considerable space which has been devoted to the