i : tfrmg $i ®0npt$$. mj\ ,:A4-3* ... UNITED STATES OF AMERICA. | /h >/siV&u sf<#*- °aj>s TRACTICAL HINTS *-«- BELIEVERS IN THE GOSPEL 0F *4>t. y-ju^ UNIVERSAL GRACE AND SALVATION. By JOHN G. ADAMS For as the body without the spirit is dead, so faith without works is dead also." James II. 26. " / BOSTON: PUBLISHED BY THOMAS WH1TTEMORE, 1873 • No. 37 CORNHILL. 1840. * * •■ « * * » «~ ■ Entered according to Act of Congress, in the year 1840 ; by John G. Adams, in the Clerk's Office of the District Court of the District of Massachusetts. 3 < CAMBRIDGE: FOLSOM, WELLS, AND THURSTON, PRJNTEUS TO THE UNIVERSITY. PREFACE Is it a sectarian book? If such should be the honest inquiry in relation to this humble work, duty prompts us to say, that it was prepared, as its title indicates, for the special reading of those who believe in the Gospel of Universal Grace and Salvation. Yet it is confidently believed, that the true Christian heart, wherever it may be found, will not seriously object to its practical sentiments. Although men may differ in matters of faith, there is a pleasing agreement in the tes- timony of all Christians, on the subject of prac- tical righteousness. While the author regrets, that he could not have presented, with more ability, the important subjects herein advanced, he deems no apology necessary for the appearance of a work like this. It is well known to the Universalist public, that for years past we have been in a state of doctri- nal controversy ; that we are still there ; and that the main energies of our devoted leaders in Zion, are necessarily exerted in defence of " the PREFACE. faith which was once delivered unto the saints." Great revolutions are going on in the religious and moral world ; and while mind meets mind in the conflict of opinions, it should not be forgot- ten, that there are thousands, who need not so much to be strengthened in theoretical as in prac- tical faith ; who have, by diligent inquiry, become acquainted with the arguments in favor of gospel truth, — but who need the practical application of that greatest argument of all, — "a well or- dered life and conversation," to complete them in Christian discipleship. To such this book is presented ; and while it is not expected, that the seeker after controversial logic, or the mere pro- fessor of religion, will be much entertained in its company, it is devoutly hoped, that to many an humble spirit, seeking to know and to do the will of God, it may prove a cheerful visitant, — a pro- fitable companion. J. G. A. April 1, 1840. CONTENTS. CHAPTER I. THE CHRISTIAN RELIGION. Controversy on Religion. —The Test. — Christianity ; its supe- rior Claims. — Infidel Statement. — Words of Christ. — True and False Religion. —The Jewish and Christian compared. — Universal Spirit of Christianity. — Its Doctrines and Precepts. — Belief in Jesus Christ. — Nature of true Faith. — Simplicity of the Christian Religion. — Good Works better than Abstract Faith. — New Testament Illustrations. — Active Righteous- ness required.— Religion traced to the Divine Attributes. — Duties growing out of a Knowledge of them. — Christianity blends Doctrine and Practice. — Language of Jesus. — Truth should be applied. — Extract. — Object of this Work. ... 9 CHAPTER II. SELF-EXAMINATION. Duty of Self-examination.— Its Nature.— Neglect of it among Christians. — Saviour's Direction. — The Faults of others are not to engross too much of our Attention. — The Inquiry we should institute with our own Hearts.— Apostolic Testimony.— A Course of Questions proposed.— Language of Hannah More, How Self-examination should be carried on : with Trust in God : with Sincerity : with Impartiality : with a Resolve to profit: to overcome our Secret Sins. — The true Standard to be kept before us. . . . • • .26 4 C ONTENTS . CHAPTER III. WATCHFULNESS AND PRAYER. Religious Life one of Exertion. — Contention of Flesh and Spirit. — Saviour's Direction. — Paul's Representation. — Works of Flesh and Spirit contrasted. — Christian's Duty. — Watchfulness. — The Christian must act against various adverse Influences. — Growth of Religion in the Soul. — Progression. — Two Rep- resentations of Christian Life : the Race and Combat: Re- marks on them. — Christian in Danger of Falling. — Resolu- tions recommended. — Prayer. — Saviour's Injunction.— His Example. — Nature and Design of Prayer. — God Unchange- able. — Influence of Prayer on Man. — Lord's Prayer: Re- marks thereon. — Utility of Prayer under all Circumstances. — Secret Prayer: its Advantages. — Neglect of Prayer; Evil Effects of it. — A Question. — Answer to it in Language of a popular Writer. — Unbelief caused by restraining Prayer. — Seasons of Prayer. — Directions to be observed. . . 40 CHAPTER IV. GOVERNMENT OF THE TONGUE. Apostle's Description. — Evils of the Tongue. — 1. Gossip. Un- profitable Talk. — Remarks on others. — How to be made. — Gossipping a great social Evil. — 2. Slander. Causes of it. — Example cited. — Silence, under certain Circumstances, crim- inal. — Slander among contending Sects : in the Religious and Political World. — Evil Conduct of others sometimes to be no- ticed. — How to speak of their Failings. — A good Remark. — Anecdote of Peter the Great. — Story of Pambus. — Example of Jesus. — 3. Lying. Christians in Danger of this Sin. — An Example. — Mrs. Opie's Classification of Lies. — Aristotle's Remark. — Addison's Statement. — Dr. Johnson's Opinion and Practice. — Paley's Definition. — Duty of the Christian drawn from the Scriptures. — 4. Cursing and Swearing. Cursing contrary to the Spirit of Christianity. — The Christian's Im- precation. — Prevalence of Swearing.— Strange Facts in rela- tion to it. — Directions of Scripture. — Sinfulness of Swear- CONTENT S ing made evident. — Its pernicious Tendency. — Tillotson's Saying. — Speech to be used in Honor and Praise of God. — Vulgarity and corrupting Communications to be avoided. — Apostle's Direction. . . . . . .66 CHAPTER V. CULTURE OF THE MIND. A Popular Mistake. — Christian Growth required. — Directions from the Scriptures. — All the Faculties and Powers to be ex- ercised. — Extract. — The Mind the Seat of Enjoyment. — Connexion of Body and Mind. — Health to be studied. — Obedience to Physical Laws requisite. — Neglect of this. — Living to Christ. — Religion to be carried into the Whole of Life. — Extract. — An Error of Christians. — The whole Man to be influenced. — Duties. Suppression of sinful Desires. — Control of the Passions. — Correction of wrong Habits. — Means. Books. — Extract. — Bacon's Direction.— Meditation. — Social Intercourse. — Intervals of Life to be improved. — Paley's Remark. — Extract. — Christianity as connected with Human Learning. — Infidel and Christian moral Greatness. — Extract. — Union of Philosophy and Religion. . . 82 CHAPTER VI. IMPROVEMENT OF TIME. Flight of Time. — Shortness of Life. — Importance of wisely im- proving Time. — Scripture Commands. — Christian's Duty. — Old and New Testament Teachings. — Example of Jesus. — Apostolic Example. — Christian Religion implies Diligence. — How shall Time be most advantageously employed ? — Habit- ual waste of Time in the various Departments of Life. — Two Things to be observed. — 1. Early Rising. — A Doctrine of the Scriptures. — Practised by Men of Eminence and Usefulness. — Buffon's Testimony.— Frederick of Prussia.— Peter the Great.— Dr. Doddridge— Morning a fit Season for Business or Devotion. — Mr. Robinson's impressive Language. — Morning a Season of peculiar Interest to the Christian. — 2. Proper Arrangement O CONTENTS. of Time — Need of this. — Examples cited. — Bonaparte. — Washington. — Franklin. — Wesley: Anecdote of him. — Dr. Johnson's View of Time. — Allowance for individual Cir- cumstances. — A prevalent Error considered. — It should be overcome. — Extract.— Fragments of Time to be improved. — A Case in Point. — Living well : what is it ? — Poverty of the Mind. — Doddridge's Verse. — Dr. Scott's Language. — La- mentable Thought. — Advice to the Christian. . . 103 CHAPTER VII. READING OF THE SCRIPTURES. Importance of Acquaintance with the Scriptures. — Testimony of Eminent good Men. — Investigation of Scripture. — Objects. — 1. To enlighten the Understanding. — Free Inquiry. — Dr. Clarke's Testimony. — Errors of Christians in relation to the Study of the Scriptures. — Their Duty. — A practical Contra- diction. — General Directions. — Extract. — 2. To improve the Heart. — Practices to be observed. — 1. Read with Atten- tion. — Miss Sedgwick's Remarks. — H. Newcomb's. — 2. Read alone, if possible. — Retirement favorable to moral Im- provement. — 3. Read with a prayerful Spirit. — Encourage- ment to do this. — Reason why many are not guided into the Truth by reading the Scriptures. — 4. Read with Humility. — Extract. — Lack of Humility a Cause of Skepticism. — 5. Read to apply the Truth to ourselves. — Plainness of the Scrip- tures. — 6. Regular stated Seasons to be employed in reading them.— Shameful Neglect of this Duty.— An Appeal. — Con- clusion. ....... 120 CHAPTER VIII. CHRISTIAN INSTITUTIONS. An Error. — The Christian Sabbath. —Public Worship. — The Christian Ministry : Support of it. — A Fault. — Mur- ray's Opinion. — Punctual Payment necessary. — Hearing No- ted Preachers. — Attendance on Public Worship. — Certain Characters noticed. — Extract. — Causes of neglect of Public Worship. — Lack of Inclination. — Dislike of Preacher. — Ex- CONTENTS. i tract.— False Pride. — Conceited Wisdom. — Giving Attention to the Word. —Parable of the Sower. — Thought requisite. — Short Memories. — Extraet from Buck.— Conference Meet- ings. — They should be encouraged. — Difficulties. — Benefits of Social Meetings. — Advice to Believers. — Examples cited. — The Church Institution. — Objection to the Formation of Churches. — Reasons in Favor. — The Lord's Supper. — Who should join in its Observance. — Scruples and Doubts considered. — Church Relationship. — Dealing with offending Members. — Extract from Rev. Mr. Innes. — Baptism. — Ded- ication of Children. — Sabbath Schools. — Vindication of them. — Their great Utility. — Extracts. — Christian Zeal. 140 CHAPTER IX. FRUITS OF THE SPIRIT. 1. Love. Apostle's Definition of it. — Its universal Application. — Lack of it among Christians in past Ages. — Bigotry of the present Day. — Love to God. — Great Mistake on this Subject. — Poetic Illustration. — Christians should love all. — Effect of this among all professing Christians. — 2. Joy. Ha- bitual Gloom incompatible with Religion. — A Mistake. — Scripture Language. — Christians should be truly Joyful, — Reasons. — 3. Peace. Scriptural Representations. — An Ob- jection considered. — Christianity opposed to War, Per- secution, and Violence. — Causes of Wars and Conflicts Happy Effects of Christianity. — A Definition of Chris- tian Peace. — 4. Long-suffering. Forbearance : Content- ment : Cheerful Submission to the Allotments of Provi- dence. — 5. Gentleness. Its Nature. — Divine Origin. — Christian's Neglect in this Matter. — Dr. Clarke's Language. — Mistake in Living. — 6. Goodness. Definition. — Benevo- lence. — Directions from Scripture. — Covetousness among Christians. — Allan Cunningham's Remark. — Profession and Principle contrasted. — 7. Faith. Importance of Fidelity. — God's Faithfulness. — Faithfulness of Jesus, and his Apos- tles. — Inference. — 8. Meekness. Illustrated by Scripture Contrasts. — Anger subdued by Meekness. — Just Indignation. — Scripture Directions.— Humility allied to Meekness. — Lack CONTENT S . of these Virtues. — Meekness not opposed to moral Courage. — Bishop Hall's Remarks. — 9. Temperance. Meaning of the Apostle. — Erroneous Views. — Bad Practices of professing Christians. — Temperance and Health connected. — Present Duty of Christians. — A crying Evil. — Drunkenness denounc- ed in the Scriptures. — Temperance needful in all Things. . 187 CHAPTER X. THE CHRISTIAN'S GAIN. Great Advantage of the Believer. — I. He is taught of God : in Nature and in Revelation : in his Character and Attributes. — His Wisdom : in Creation. — Scripture Language. — Provision for Man's spiritual Welfare. — Heavenly Wisdom denned. — His Power : in his Works. — Language of the Scriptures. — Moral Power. — Its Work made known in the Gospel. — His Goodness : Scripture Proofs. — Divine Goodness taught most clearly in the Gospel. — Believer's View of it. — His Justice: the Foundation of Christian Hope. — Scripture Language. — His Mercy : most clearly taught in the Scriptures. — Practi- cal Tendency of the Doctrine of Mercy. — His Truth : The Promises. — Believer's Assurance. — The Bible. — Believer's Security and Prayer. — 2. He rejoices in the Government of God. — All Things for Good to Believers. — Apostolic Exam- ples. — Existence of Evil. — Believer's View of it — An Il- lustration. — God a Father. — Influence of this Truth. — 3. He has Faith in Jesus Christ as the Saviour of the World. — Statement of this Faith — Views of Christ. — Of other Chris- tian Denominations. — Importance of the Gospel. — Present Salvation. — Bread of Life. — Institutions. — 4. He seeks to be spiritually minded. — Reasons why — His Inquiry. — His Private Devotions. — 5. He seeks to enjoy the present Life. — By avoiding Sin. — By doing Good. — Right View and Enjoy- ment of Life. — 6. He triumphs over Death. — Ground of his Hope. — Its Inspiration. — The Gospel Believer represented. — Conclusion. . . . . . . .229 PRACTICAL HINTS TO UNIVERSALISTS. CHAPTER I. THE CHRISTIAN RELIGION. The wonder has often been expressed, why there should be so much controversy in the world on the sub- ject of religion. This wonder, however, would have been lessened, had religious partisans, on all sides, instead of wrestling with their utmost strength to sustain their own doctrinal creeds, applied themselves diligently to the work of searching out the best principles to operate on the human heart, following them up to their great source, and ascertaining how they should be disseminated among men to the best advantage. After all that learning can suggest, and deep wisdom utter, the good practical sense of mankind is able to judge in relation to these subjects ; and had it been duly consulted in past ages, there would not have existed so much selfishness, bigotry, and perse- cution in the ranks of Christian professors, nor so much secret and open opposition to the cause of the Redeemer, by the ignorant and unbelieving. A religion, that is not equally good in practice as in 1 10 PRACTICAL HINTS theory, cannot be a reasonable or useful one, whoever may defend it, and however great may be the number of those who profess and believe it. It must exist some- where else besides in a name ; and in order to test its utility, men must be drawn to embrace it by some more powerful inducement, than merely its antiquity or its out- ward associations of greatness. How then shall the strength and virtue of a religion be tested ? The answer is, by its practical effects. Here is something of which men can judge, if their reason is free, — and judge correctly, too. When any religious system is presented to them, they have only to examine its pretensions, and ask themselves what would be its natu- ral effect were it carried into practice ; and having found that which meets, in the best manner, the nature and wants of the human race, they need not hesitate to pro- nounce it the safest to adopt. We pronounce Christianity the best of all moral sys- tems for adoption among men. We do thus, because we have been educated under its influences. Yet we would not let this consideration be the only one in support of our opinion. We would call for the test, so that others, as well as its professed friends, may give us their views of practical Christianity. We revere this above all other systems, because it is so completely adapted to mankind. No matter where they may be found, or under what cir- cumstances ; whether they be Greek or Jew, bond or free ; whether they have certain objects of worship, or whether they are destitute of all. If in darkness and ig- norance, here is a spirit which can enlighten and instruct them ; if partially moralized, this will aid them in a clear- er advancement ; and if enlightened and refined, this will appear still more attractive and exalting. TO UNIVERS ALIST S . 11 And herein do we perceive an insurmountable evidence of the divine origin of Christianity. The words of a bit- ter and hardened opposer of the Christian faith are, doubt- less, true. " No good and amiable heart could for a mo- ment think of yielding its assent to so monstrous an idea, as that error could possibly be useful, — that imposture could be beneficial, — that the heart could be set right by setting the understanding wrong, — that men were to be made rational by being deceived, and rendered just and virtuous by credulity and ignorance."* To remove all scruples from the minds of those who examine Christianity, we have a rule given by which even the most unlettered individual can be satisfied in respect to its genuineness. The great Teacher himself declares, " If any man will do God's will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." No reasonable mind can object to this. Jesus was willing to rest the claims of his religion on the ground of its practical utility ; a course not usually adopted by impostors. Hence, in the light of this direction, we say to the world, let the religion of Jesus Christ be judged of in this manner ; let him who would know of God's doc- trine, do his will, as that will is revealed in his Son ; and then, if he is not wiser, better, happier, and far more ex- alted in the scale of being than he otherwise would be, he may consider Christianity a delusion, and its author some other person than an inspired messenger of the Most High ; — but not till then. " Imposture shrinks from light, And dreads the curious eye ; But Christian truths the test invite, They bid us search and try." * Taylor's Diegesis. 12 PRACTICAL HINTS As religion is the subject of our present inquiries, it is well that we understand the meaning of this term ; for it has been used with equal sincerity, " by saint, by savage, and by sage." The Pagan is religious ; the Mahometan ; the Christian ; that is, according to the convictions of their consciences. The word religion signifies, an obli- gation by which men are bound by their feelings to some superior power, and their convictions of certain require- ments and duties demanded of them. Whatever men think of the being they worship, and his requirements of them, this, theoretically speaking, is their religion. But all re- ligion is not pure. In illustration of this, the reader will observe one remarkable trait in the character of that peo- ple to whom our Saviour first came as a teacher from God. They were extremely religious. Their tythes of mint, anise, and cummin, were all punctually paid, their phylacteries made broad, their faces disfigured, and their prayers repeated with scrupulous precision. Yet they were justly condemned as hypocrites by the Saviour. For, with all their religion, they could despise the Gen- tiles, devour the substance of the widow and fatherless, bind heavy burdens and lay them on men's shoulders, and draw near unto God with their lips, while their hearts were far from him. " They trusted in themselves, that they were righteous, and despised others." They "omit- ted the weightier matters of the law, judgment, mercy, and faith." Their religion was vain. The apostle Paul, previous to his conversion, possessed this religion. He says, " I profited in the Jews' religion above many of my equals, being exceedingly zealous for the traditions of my fathers." His zeal prompted him to persecute the disciples of Christ by all means in his pow- TO UNIVERS ALISTS. 13 er ; being, as he says, " exceedingly mad against them/' and following them with imprisonment, torture, and death. Those who possessed this religion crucified the Son of God, after rejecting him as their king, and turning a deaf ear to all his faithful instructions. His religion was too simple, — too void of ostentation for their approval. It was not sufficiently connected with popularity, as the world understood this term ; because it sought not the honor that cometh from men. It levelled all distinctions, made the Gentiles equal with the Jews, brought down the wall of partition between them, and declared the salvation of God to the whole world. The vanity of the corrupted Jewish religion is plain- ly seen in its forms and ceremonies, while true benev- olence and mercy had no place in it. How then does the Christian religion differ from this ; and in what does it consist ? Let us consider. It should be known by all who pretend an acquaintance with Christianity, that its religion is not confined to professed Christians on- ly. There may be those who have never heard the name of Christ, and who believe not in his holy mis- sion to the world, who are, nevertheless practising the very principles which he laid down as necessary to govern the children of men. Such instances are found in the New Testament. Cornelius, though a heathen, is com- mended as " a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway." And Lydia, a seller of purple, though neither a Jew nor a Christian, is said to have been a worshipper of God, and one whose heart God had opened before she had heard the preaching of Paul. The truth here set forth teaches us the nature of 14 PRACTICAL HINTS Christianity, — that it lives in principle rather than in name ; that its spirit is the same in all ages, among all people. It is of universal application. Its divine Author is represented as a universal teacher. Whether his disci- ples shall come from the ice-bound shores of the north, or the sunny plains of the tropics ; from the inland deserts, or islands of the sea ; from the savage haunt, or civilized court ; he has one code of laws to teach them ; one uni- versal spirit to breathe upon them. He has no special rules for the benighted heathen, or the more enlightened inhabitant of a civilized community. He speaks to all, in a language that admits of no exclusive application ; in a sentiment bearing upon it the impress of heaven, and commending itself to the human soul, by its own intrinsic worth. " Whatsoever ye would that men should do unto you, do ye even the same unto them, for this is the law and the prophets." So said Jesus; and in this same broad, universal spirit spake his apostle, when he said to his believing brethren, " Whatsoever things are true, whatso- ever things are honest, whatsoever things are pure, what- soever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things." If Christianity, then, is of such universal application, it is possible, that those who have not become acquainted with the particular precepts of the New Testament, may be living in accordance with certain of them ; and so far they are practical Christians. This is one of the most humiliating and profitable considera- tions which can possibly enter the mind of the enlighten- ed Christian ; and will generally prove a good antidote for bigotry. When we say, that Christianity is of universal applica- TO UNIVERS ALISTS . 15 tion, we mean, that its doctrines and precepts are given for the reception, happiness, and peace of all. The doc- trines of Christianity are those which concern all. They declare a God of wisdom, power, justice, mercy, truth, and love ; a Saviour sent by him to instruct his creatures : they record the sublime teachings of Jesus ; his death and resurrection ; and the truth, that all men are to be raised to immortal life, and made " as the angels of God in heaven." These things concern the interest and well-being of man. He is a creature of change, sorrow, and death. He wish- es to know something that can speak peace and joy to his spirit, amid the vexations and losses of life. To this end the doctrine of Christianity is sufficient for him. The Christian precepts contain our duty to God and our fellow- men. They speak alike to all ; and if they were practi- cally observed by mankind, the moral evils that now beset and torment them, would be overcome, and peace and happiness would everywhere prevail. In order to be a true Christian, in theory and in practice, the first step required, is a belief in Jesus Christ ; — not a mere assent of the understanding to the truth of his his- tory or his religion ; not a mere declaration before men, that Jesus is the Christ, with a view to give glory to God by such an act. All this would signify nothing. We have already too many such believers as these ; men who talk almost unceasingly on Christian doctrines ; who can quote the Scriptures, and surmount the objections of op- ponents, and illustrate truth, fluently, dexterously, and with all the clearness of demonstration, but who know but little or nothing of practical religion. Such are not true believers in Jesus Christ. He will inform us of the nature of true belief in him. " Verily, verily, I say 9 16 PRACTICAL HINTS unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life." " If ye continue in my word, then are ye my disciples indeed." " Ye are my friends, if ye do whatsoever I command you." Faith in Christ is not enough, unless we obey his word. Mere profession of belief is no evidence of Christian principle. Professors may be hypocrites. The heathen or infidel may be living in practice of many of the Christian vir- tues, while the loud professor of the religion of the Naz- arene is Christian only as he has espoused the name. " Hereby we do know that we know him, if we keep his commandments. He that saith I know him, and keep- eth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him, verily, is the love of God perfected. Hereby know we that we are in him." Belief in Jesus Christ, therefore, signifies not only faith in him, as the Saviour of the world, but a practical observance of his precepts ; obedience to the divine com- mandments. This is the sure evidence of Christian dis- cipleship. Jesus came to instruct men, and make them better. He therefore " left us an example, that we should follow his steps." He is now " set before us," as the pattern of Christian life, and we are directed to look to him. Trusting in his word, we shall learn, that true re- ligion is the submission of all our powers to God. It is a belief in him as the Creator, Ruler, and Father of all, and love to him that worketh continual, cheerful obedi- ence. It is not the subjection of the slave, but the will- ing submission of a child. This is religion. It may be objectep 1 , that this is too brief and simple a definition of religion. Let those who think so, consult TO UNIVERSALISTS. 17 the New Testament, and they will be informed, that true religion consists in doing good. Hear the New Testa- ment definition of religion. " Pure religion and undefiled before God and the Father, is this, to visit the fatherless and widows in their affliction, and to keep one's self unspotted from the world.'*' This is plain. " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets." This is also plain. And yet what a mysteriousness has been thrown around the subject of religion by multitudes of the great and the good in the Christian church ! Animal excitement, nervous affection, dreaming, vision, rapture, protestation of implicit faith in creeds, forms, and ceremo- nies ; all these, and many other things, have been taken for religion. Sermon after sermon has been preached, exhortation after exhortation given, volume after volume written ; all tending to show in what true religion con- sists ; and how it is to be sought, obtained, and practised. While some have been the wiser and better for instruc- tions thus received, others have been confused and lost in error, unbelief, and sin ; all in consequence of not being guided by the true, simple instruction of the Gospel. They have been led to consider religion as something for- eign from strict morality or practical righteousness ; a kind of spiritual abstraction, better fitted for the cell of the monk, than for the every-day business and bustle of life. Christian truth, however, teaches a different lesson. Let it not be said, that our definition of religion causes it to appear cold. We do not say, that every one whose 18 PRACTICAL HINTS general moral deportment is unexceptionable, is a religious man, in the full meaning of the term. Such an one may- be greatly lacking in theoretical faith, and deficient in fer- vor of spirit. Yet this we say, that he has the best part of the religion of Christ. If he have wrong faith, and comparatively little feeling, and yet performs good deeds, he would be more acceptable to God, than if he had "faith so that he could remove mountains," and rapture accord- ingly ; and yet lacked that love which prompts to right- eous, holy action. A certain lawyer once came to Jesus with this question : " What shall I do to obtain eternal life ? And he said unto him, what is written in the law ? How readest thou ? " He repeated to Jesus the sub- stance of the law, which was, love to God and his neigh- bor. " Thou hast answered right," said the divine in- structed " this do, and thou shalt live." So with a certain ruler, who asked him the same question. " Good Master, what shall I do to inherit eternal life ? " " Thou knowest the commandments, Do not kill, do not commit adultery, do not steal, do not bear false witness, honor thy father and thy mother." To this was added another condition, which was, to " sell all that he had and give to the poor." But as this drew largely upon his benevo- lence, (the very thing intended by Jesus,) he could not comply with it. " He went away sorrowing, for he was very rich." Had Jesus only required the adoption of a certain form of faith, or prayers, or customary sacrifices in this latter instance, he might have secured a disciple at once. But no such proposal was made, because this would have been contrary to the spirit of his religion. This spirit is clearly set forth in the parable of the good Samaritan. The Jews considered the Samaritans desti- TO UNIVERS ALISTS. 19 tute of religion, and had no dealings with them. But mark ! while the religion of the Priest and the Levite caused them to pass by the suffering man without offering him relief, the outcast Samaritan condescended to pity and relieve even his enemy the Jew. The truth is here plain- ly set forth, that even an unbeliever, who performs a good action, is worthy of greater praise than a delinquent be- liever, who only thinks righteousness, but refuses to make it manifest in his deeds. " God is no respecter of persons, but in every nation, he that feareth him and worketh righteousness is accepted of him." Religion, then, as it was taught by our Lord and his apostles, consists in love to God, and benevolence and charity to our fellow-men ; and these both united will keep us unspotted from the world ; will carry us clear from its corruption and sin, and cause us to live " quiet and peaceable lives, in all godliness and honesty." And this is just what we need in our world everywhere among hu- man society ; a religion of the heart and life, that will think good thoughts, and perform good actions. The sectarian may tell of the excellency of his church and creed ; the bigot may rail against a doctrine which he can- not, because he will not, understand, and wonder why everybody will not follow his example, in reasoning only on one side ; the man of much profession may tell of the coldness of morality, and of the great mystery of the new- birth, and of its necessity before one step can be taken in the Christian pilgrimage. But all this is not visiting the widows and fatherless in their afflictions ; neither is it keeping unspotted from the world. It amounts, in many instances, to a mere contention for shadows, while the sub- stance is overlooked or forgotten. " We know that we 20 PRACTICAL HINTS have passed from death unto life, because we love the brethren." " Whoso lovetb, is born of God, and knoweth God ;" and " Love worketh no ill (but good) to his neighbour." Professions and outward forms, holy rap- tures, prayers, and praises, are all parts of Christianity ; they become attached to it from its very nature, and from the nature of those who embrace it. They are all aids to the true believer, kindly assisting him onward in his spiritual journey below ; and he who would lightly esteem them, has learned but little of himself, his connexion with his fellow-men, or his relation to God. Yet these are not to be taken for pure religion, unless the active princi- ple of benevolence is at work in the soul. " I will have mercy and not sacrifice," is but another form of express- ing the definition we would here give of practical Chris- tianity. God is not mocked with pretension, nor pleased with mere acclamations of honor. The gospel kingdom, as Jesus declared, " cometh not with observation ;'" it is not a dispensation of pompous rites or ceremonies. Its work is with the heart. Beautifully has a gifted mind thus set forth its true spirit. " The branches and boughs which were strewed in the way, while Jesus rode into Jerusalem, together with the general burst of vocal hosan- nas, that welcomed him to the city of David, were but lightly esteemed, compared with the tears of contrition with which his feet were washed by her to whom much was forgiven, and who loved much." * As pure, practical religion consists in doing good, we are naturally led to seek its origin. We trace it up to the Giver of " every good and perfect gift, who is without * Rev. H. Ballou. TO UNIVERSALISTS . 21 variableness or shadow of turning." In doing good, we imitate him ; and when we do this, so far we become fol- lowers of God, as dear children." God is wise ; as the Scriptures declare. " O, the depth of the riches both of the wisdom and knowledge of God ! — O Lord, how manifold are thy works ! in wisdom hast thou made them all. — To God only wise be glory." Rom. xi. 33; Ps. civ. 24; Rom. xvi. 27. We are taught to be wise also. "Wisdom is the principal thing, therefore get wis- dom. — The merchandise thereof is better than the mer- chandise of silver, and the gain thereof than fine gold. She is more precious than rubies, and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand, and in her left hand riches and honor. Her ways are ways of pleasantness, and all her paths are peace." Prov. iv. 7 ; iii. 14- 17. God is just. " Righteous art thou, O Lord, and up- right are thy judgments. Justice and judgment are the habitation of thy throne. Just and true are thy ways, thou King of saints." Ps. cxix. 137 ; Ixxxix. 14; Prov. xv. 3. Men are commanded to be just, also. " Deal justly. — As ye would that men should do to you, do ye even so unto them. — Render, therefore, unto all their dues. — A false balance is an abomination to the Lord, but a just weight is his delight. — Woe unto him that buildeth his house by unrighteousness." Micah vi. 8 ; Matt. vii. 12; Rom. xiii. 7; Prov. xi. 1; Jer. xxii. 13. God is merciful. "The Lord passed by and pro- claimed, The Lord, the Lord God, merciful and gracious, long-suffering, and plenteous in mercy and truth. — His tender mercies are over all his works." Ex. xxxiv. 6, 7; Ps. Ixxxvi. 15; cxlv. 9. In accordance with this 2 22 PRACTICAL HINTS attribute, we are commanded to " be merciful, even as our Father who is in heaven is merciful. — Blessed are the merciful, for they shall obtain mercy." When the question was asked the lawyer, which of the three was neighbour to the suffering traveller in the parable ? his answer was, " He that showed mercy on him." Luke vi. 36 ; Matt. v. 7 ; Luke x. 27. God is faithful. " He is not man, that he should a lie ; nor the son of man, that he should repent. Hath he said, and shall he not do it ; or hath he spoken, and shall he not make it good ? — Thy counsels of old are faithfulness and truth. — Thy word, O Lord, is forever settled in heaven ; thy faithfulness is unto all generations." Numb, xxiii. 19 ; Isa. xxv. 1 ; Ps. cxix. 89, 90. The Scrip- tures direct us to imitate this feature of the divine char- acter. " Most men will proclaim every one his own goodness ; but a faithful man who can find ? — He that heareth these sayings of mine and doeth them, I will liken him unto a wise man, which built his house upon a rock : And the rain descended, and the floods came, and the winds blew, and beat upon that house ; and it fell not : for it was founded upon a rock. — Trust in the Lord, and do good : so shalt thou dwell in the land, and verily thou sh alt be fed. — The Lord preserveth the faithful. — He that is faithful in the least, is faithful also in much." Pro v. xx. 6 ; Matt. vii. 24, 25 ; Ps. xxxvii. 3 ; xxxi. 23 ; Luke xvi. 10. In short, we are informed, that God is love. This comprises his essence and fulness. And as he so loved the world as to send his Son to save it, we are directed to love him, and our fellow-men. " Beloved," says the faithful apostle, " if God so loved us, we ought also to TOUNIVERSALISTS. 23 love one another." Love to God will prompt us to seek his face ; to strive for new acquisitions in divine knowl- edge ; to be humble before him, and submissive to his holy will and pleasure. These remarks are intended to show, that to be truly- religious is to imitate our heavenly Father. So that here we behold the doctrinal and practical blended. There is not a single moral precept laid down in the New Testa- .ment, that is not connected with some important doctrine. Let men practise the true doctrine, and obedience to the best precepts will be manifested in their conduct. There can be no mistake here. If a man has a poor doctrine, he must draw his good precepts and practice from some other. For a corrupt tree "will not bear good fruit. Grapes come not of thorns, nor figs of thistles. The character of our heavenly Father here set forth, conveys the true, the safe, and salutary doctrine to mankind. If we follow this, we shall not wander in darkness, but be blessed with the light of divine truth. True doctrine and practice were never more clearly held up to the view of men, than in the language of our Lord to his disciples; "I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you ; that ye may be the children of your Father which is in heaven ; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." Matt. v. 44, 45. We have thus attempted, in general terms, to define the religion of Christianity ; presuming thus far on the concurrence of the candid reader in our opinions of its simplicity, utility, and deep importance to mankind. But ■i 24 PRACTICAL HINTS let us remember this, that it is one thing to define religion, and another thing to practise it. To embrace or declare a sentiment or system, is not to live as they may direct. An intelligent writer has truly remarked, " It is easy to investigate doctrines and to weigh evidences ; and there is a delightful sense of intellectual vigor in detecting error, and exposing sophistry, and demonstrating the triumph of truth. It is comparatively easy also, and it is delightful to a regulated mind, to rise above the events of ordinary life, and to ascend in exalted contemplation, to those higher regions, where shine forth in a peculiar manner the Divine perfections; to luxuriate amid the wonders of cre- ation, the wonders of Providence, and, it may be also, the mysteries of grace. But after the mind has been disci- plined to these high pursuits, a more difficult exercise re- mains ; and that is, to look within, and determinedly to press the question respecting our own moral condition, and how far we are under the influence of the truth which we profess to believe." # It is my purpose to come to this inquiry with every reader who desires not only to hear the word of God, but to do it. To those who "say and do not," whose idea of religion extends not beyond the formal profession of a certain faith, or the continual fighting with arguments from the lips and pen in its defence, I do not expect to afford much edification in these pages. If I can make any sug- gestions, which shall serve to assist the humble seeker after "the righteousness which is of God by faith," in his good work, my labors will be amply rewarded. I shall, therefore, "use great plainness of speech" in the obser- * Abercrombie on Christian Faith and Character. TO UNIVERSALISTS. 25 vations which follow ; as my object is the moral benefit of both writer and reader. We here speak together as be- lievers in the Father of all ; as those who reverence the Gospel and the character of its author ; as seekers after practical righteousness and truth. We desire not only to profess Christ, but to be his true disciples. And in order to this, it is proper that we commence the work with our own hearts ; seeking that assistance which reason enlight- ened by God's holy word will give us, and humbly be- lieving, that to all those who strive to be doers of the word and not hearers only, the light of divine wisdom will be freely imparted, and the path of Christian peace so dis- tinctly seen, that "the wayfaring man, though a fool, need not err therein." 2* 26 PRACTICAL HINTS CHAPTER II. SELF-EXAMINATION. Self-examination is a Christian duty of the first im- portance. Indeed, there can be no true Christian who does not practise it. And by self-examination we mean that work of the soul, which extends far beyond nominal faith, and takes hold on the motives, and regulates the actions. It implies, that we know ourselves as reason and revelation represent us ; as we are seen by that great Being who made us, and from whose sight no weakness, no sin, can be hidden ; that we not only with the mouth make confession of faith, but with the heart believe unto righteousness. " Examine yourselves whether ye be in the faith ; prove your own selves." This is a gospel injunction. It comes from a faithful apostle of the Lord Jesus, and is entitled to our careful attention. We are liable to be deceived. Error and sin may creep in upon us unawares, and the light that is in us prove darkness. It has been truly said, that " a person ignorant of his own heart, is like a merchant, who knows not the state of his accounts, while every day liable to become a bankrupt ; or like the crew of a leaky vessel, who are insensible to their dan- ger." The Christian should see that these comparisons apply not to him. Self-examination is neglected in the Christian community. A disposition to be watching, and noting, and declaring the faults of others, is here wit- nessed, while we are at the same time neglecting to cor- TO UNIVERSALISTS. 27 rect and overcome our own. Jesus had allusion to this very failing when he said ; " And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye ? or how wilt thou say to thy brother, Let me pull out the mote out of thine eye, and behold a beam is in thine own eye ? Thou hypocrite, first cast out the beam out of thine own eye ; and then shalt thou see clearly to cast out the mote out of thy brother's eye." It is not improper to mark the faults of others, so that we profit by them. But then we are not to stay away from home continually in search of other men's follies. We are not to employ all our time in taking the noxious weeds from their gardens, while our own, like that of the slothful mentioned by Solomon, is all grown over with thorns and nettles, and the wall thereof is broken down. Let us then bring home the examination to our own hearts. Am I A PRACTICAL BELIEVER IN THE GOSPEL ? This is the question for every reader to settle with his ow T n conscience ; and, throughout these pages, we wish this question to be kept constantly before him. In order to arrive at satisfactory conclusions on this subject, certain inquiries should be proposed, and answered in that fear of the Lord which is the beginning of wisdom, and with that reverence for his holy word, which every humble believer in Christ will feel. We desire not only to have the name and profession of Christians, but the Christian's heart and life, — living, practical, invigorating faith. Why shall not we, who live under the present light of gospel truth, speak with as much confidence as did good men of old ? Paul could say, " I know in whom I have believed, and am persuaded that he is able to keep that 28 PRACTICAL HINTS which I have committed unto him." Other apostolic testimony informs us of the practice of self-knowledge and examination of Christian hearts, in former days. " And we desire, that every one of you do show the same diligence, to the full assurance of hope unto the end. — Let us draw near with a true heart, in full as- surance of faith. — Beloved, if our hearts condemn us not, then have we confidence towards God. — He that believeth on the Son hath the witness in himself. — ^The Spirit itself beareth witness with our spirit, that we are the sons of God." As we behold our faces in a mirror, so should we behold the image of Christ, when we look into our own hearts. In this way we shall understand the witness of the Spirit, and shall know that we are disciples of the Lord Jesus Christ. Let us then propose certain questions, which will lead us into the work of self-examination. We are seeking practical faith, — the operative faith of the Gospel : and in order that we fail not in our search, let the inquiry be made, 1. How do I view God as a Father? I have professed to the world, that I believe in him as that Being who " hath made of one blood all nations of men, that dwell on all the face of the earth ; " who " is good unto all, and whose tender mercies are over all his works ; " whose truth and kindness endure forever ; who " so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life : For God sent not his Son into the world to condemn the world, but that the world through him might be saved." I find such representations in the Scriptures, and I believe them. But do I feel them as TO UNIVERSALTSTS. 29 I ought ? or is ray belief a mere assent of the understand- ing ? Do I realize, that God is indeed and in truth my Father? Do I think of him as a parent? Whenever I look around on his ample creation, do I read him in all things, so that my heart, inspired with the truth, can say, " My Father made them all " ? Do I remember his goodness in giving me existence, in providing for me in helpless infancy, and in extending his mercy continually over me ? Am I thankful for my existence, believing it was given me for a blessing and not a curse ? And do I prove that I am thus thankful, by abstaining from every practice that will injure my physical or moral constitution ? Do I behold in all the good and ills of life ; in all sore trials, and adversities, and afflictions, the hand of a wise and good parent ; and can I say in all things, " It is the Lord, let him do what seemeth him good ; clouds and darkness are round about thee ; justice and judgment are the habitation of thy throne " ? Ami influenced by that fear of the Lord, which is to hate evil ? Do I fear to break his command- ments because I realize his goodness and compassion ? Am I really ashamed to sin, as I should be in view of the divine beneficence ? Do I strive to keep my heart clean, so that I may enjoy God in his works, in his word, and in all his dealings with me, knowing that the pure in heart see God ? Do I remember him when sunshine and prosperity are around me, or do I then forget that he is my father, and that from him cometh down every good and perfect gift ? Do I derive comfort in my sor- rows and affliction by flying to him as my refuge, my rock, my protection ? Have I the true spirit of adoption, 30 PRACTICAL HINTS which leads me in spirit to say, " Abba, Father " ? Can I, in the fulness of my soul, in spirit and in truth, ex- claim, " Whom have I in heaven but thee, and there is none on earth that I desire beside thee : My heart and my flesh fail ; but God is the strength of my heart, and my portion forever " ? 2. Do I believe in the moral government of God ? He has told me in his word, that his eye is " in every place, beholding the evil and the good." Do I realize this ? I am told, that " he will by no means clear the guilty ; " that " the soul that sinneth it shall die ; " that " though hand join in hand, the wicked shall not go un- punished ; " that " the righteous shall be recompensed in the earth, much more the wicked and the sinner." I frequently bring forward these expressions of Scripture to show that punishment follows directly after sin, and cannot be evaded. But do I really understand and feel the force of them ? Do they come upon me in secret places, when evil intentions are in my heart; and do they drive these intentions away? Furthermore. Do I believe the truth of God in rela- tion to his dealings with those, who " deal justly, love mercy, and walk humbly " ? The Scriptures inform me, that " in every nation, he that feareth God and worketh righteousness is accepted with him ; " that the man w T hose delight is the law of the Lord, shall be like " a tree planted by the rivers of water, his leaf also shall not wither, and whatsoever he doeth shall prosper ; " that true wisdom's " ways are pleasantness, and all her paths peace." Do I conduct as though I believed this ? Am I determined to seek the direction of that wisdom which is from above, which is " first pure, then peaceable, gen- TO UNIVERS ALISTS . 31 tie, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy" ? Do I believe, that in keeping the commandments there is great ' reward ? And am I led to seek this reward, not from the mere love of the reward itself, but from a supreme love of righteousness and truth ? Do I desire that hap- piness which is to be found only in well-doing ? And is it my prayer, my aim, my strife, that I resist temptation, and live " a quiet and peaceable life, in all godliness and honesty " ? And do I truly believe, that God will do as he has said ; — that to the wicked and perverse he will measure out just punishment, while all those who serve him he will bless with the true light of the sun of righteousness ? That he has said it, and will do it ; for " he is not man that he should lie, nor the son of man that he should repent" ? Are these things believed and realized by me? 3. Do I believe in Jesus Christ? Do I believe in him as the greatest moral teacher the world has ever seen ? Do I believe, that he is the Son of God ? that he was commissioned by the Father of all to come into this world and declare the truth to mankind ? Do I believe, that he was divinely inspired as no other man ever was ? that he was the " brightness of the Father's glory, and the express image of his person " ? That " in him dwelt all the fulness of the Godhead bodily ; " that is, all that ful- ness necessary to the accomplishment of a world's sal- vation ? Do I believe in him as the Saviour of the world, who will " see of the travail of his soul and be satisfied " ? who will " finish sin, make an end of transgression, and bring in everlasting righteousness " ? Do I believe, that " all power is given him in heaven and on earth " ? that «H 32 PRACTICAL HINTS he is " the head of every man " ? that he " gave himself a ransom for all, to be testified in due time " ? and that his meat and his drink was to do the will of his Father, and to finish his work ? Do I believe, " that at the name of Jesus every knee will bow, of things in heaven, and things in the earth, and things under the earth ; and that every tongue will confess, that Jesus Christ is Lord, to the glory of God the Father " ? And does this .belief lead me to " rejoice with joy unspeakable and full of glory " ? Do I believe in Christ in word only ? or do I obey his commandments ? Do I consider that he requires my service rather than profession ? Do " T live by the faith of the Son of God " ? Do I delight to imitate and view the spotless character of Jesus ? Do I receive him as my prophet, priest, and king ? Do I perceive a moral glory in him above all created intelligences ? Do I strive to be benevolent, compassionate, forgiving, meek, and peaceful, as he was when on the earth ? Do I behold him as " the resurrection and the life " ? as the forerunner, who hath entered into that within the vail, and who will bring all, by the power of God, to share with him the bliss of immortality ? Is he all my soul desires ? Can I truly say ; " Come, O thou universal good I Balm of the wounded conscience, come ! The hungry, dying spirit's food ; The weary, wandering pilgrim's home ; Haven to take the shipwrecked in, My everlasting rest from sin ! " 4. Is the doctrine of love my guide ? Do I truly understand, that " God is love " ? and that " whoso dwelleth in love, dwelleth in God, and God in him " ? Is God the highest object of my love ? And am I wil- TOUNIVERSALISTS. 33 ling to forsake other objects for the sake of enjoying this love ? Do I feel its influence within me, prompting me to love others ? Do my good desires, kind wishes, and fervent prayers go up for all men ; for strangers and ac- quaintances, enemies and friends ; the vile and the vi- cious ? Do I bless those who curse me, and pray for those who despitefully use and persecute me ? Do I feel truly charitable towards those who may honestly differ from me in faith ; and am I willing to make all due al- lowance for their prejudices, partialities, or opinions ? Do I fully comprehend the meaning of Paul, when he informs me, that " In Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith, that worketh by love " ? Am I gratified and happy when I meet with brethren of other denominations, and with them converse and expatiate on " the love of God which is in Christ Jesus the Lord " ; and as I hold such communion, do I feel the prejudices of party giving way within me, and my whole soul glowing with the fire of brotherly love ? When saved from the power of temptation, do I love the more ? When in danger and affliction, or when rescued therefrom, do I first of all, remember that God who suffers not a sparrow to fall to the ground without his notice, and with whom the very hairs of our head are all numbered ? In short, does all my life, and its enjoyments and afflictions, clouds and sunshine, serve to convince me, that the only true happiness within is love to God, and love to man ; and do I pray in spirit for the enjoyment of this love, now, and forever ? We have thus noticed a few general questions in rela- tion to great leading doctrines of the Bible, as these doc- trines bear on the moral conduct of man. It is our busi- 3 34 PRACTICAL HINTS ness to answer them to our own souls, and before that Being from whose presence we cannot flee, and who will give us moral life, and joy, and peace, in proportion to our fidelity in the cause of his truth. And if these ques- tions are deliberately proposed and answered, we shall thus prepare the way to make further examinations, and bring ourselves nearer up to the great standard of all, the Teacher of Christians himself, the " author and finisher of our faith." The words of the gifted and excellent Hannah More, on the subject of self-examination, are so much to the point in this place, that I cannot withhold them. " We have appetites to control, imaginations to restrain, tempers to regulate, passions to subdue, and how can this internal work be effected, how can our thoughts be kept within due bounds, how can a proper bias be given to the affec- tions, how can the little state of man be preserved from continual insurrection, how can this restraining power be maintained, if this capacity of discerning, this faculty of inspecting, be not kept in regular exercise ? Without con- stant discipline, imagination will become outlaw, con- science an attainted rebel. " This inward eye, this power of introversion is given us for a continual watch upon the soul. On an unremit- ted vigilance over its interior motions, those faithful seeds of action, those prolific principles of vice and virtue, will de- pend both the growth and formation of our religious char- acter. A superficial glance is not enough for a thing so deep, an unsteady view will not suffice for a thing so wa- vering, nor a casual look for a thing so deceitful, as the human heart. A partial inspection on any one side, will not be enough for an object which must be observed un- TO UNIVERS ALIST S. 35 der a variety of aspects, because it is always shifting its positions, always changing its appearances. " We should examine not only our conduct, but our opinions ; not only our faults, but our prejudices ; not only our propensities, but our judgments. Our actions themselves will be obvious enough ; it is our intentions which require the scrutiny. These we should follow up to their remotest springs, scrutinize to their deepest re- cesses, trace through their most perplexing windings. And lest we should in our pursuit wander in uncertainty and blindness, let us make use of that guiding clue, as furnished by his word and by his Spirit, for conducting us through the intricacies of this labyrinth. What ITcnoio not, teach me, should be our constant petition in all our researches." * Without doubt, this work of self-examination will seem unpleasant ; because it is extremely disagreeable for us to see our dark side, to bring down our inordinate self-es- teem, and realize, that we are weak and frail, and have, in many points, transgressed the laws of righteousness and truth. Yet, disagreeable as the task may seem, it must be performed, or our Christianity will prove to us nothing more than a mere name, — a sound without substance. In this important work certain duties are to be observ- ed, otherwise our self-examination may not be of the profitable kind. I. We should enter upon the work with a full trust in God. Our help must come from him. If we are weak, he is strength ; if we are in darkness, he is light ; if we are sin- ful, he is holiness ; if we are ignorant, he is unerring wis- dom. And the direction is plain, " If any man lack wisdom * Practical Piety, Vol. I. 36 PRACTICAL HINTS let him ask it of God, who giveth to all men liberally, and upbraideth not." Trusting in our own strength, we shall accomplish but little ; but humbly and confidently looking to God for his aid and direction, we shall be blessed indeed. II. We must enter upon the work with sincerity. We may deceive men ; we may deceive ourselves ; but we can- not deceive God. He is not mocked ; he looketh on the heart ; and if we come before him with the vain pretence of self-examination, while at the same time we are not truly interested in our own case as we should be ; while we are dull and stupid, or engrossed in other matters, and only make a formal advance to the labor, without true, deep feeling on the subject, depend on it we shall not find acceptance nor aid. III. We should be impartial in our examination. I mean by this, that we should have all our faults fairly be- fore us, and pass judgment on them as we would on the faults of others. We are liable to sad mistakes here. Self-love has a powerful influence in our minds ; and this often prompts us to look with a certain degree of lenity on our own faults, when if we beheld them in others, we should at once condemn them. The best way to proceed in this case, is for the person to look on himself as he would on another, — to mark the follies, and scrutinize the actions, and endeavour to make a just estimate of the whole character. This may be a difficult work to com- mence, but practice will soon render it tolerable. If we only mark a few of our follies and sins, and overlook the remainder by reason of self-love, our examination will be profitless. IV. We must enter upon the work with a firm resolu- TO UNIVERSALISTS. 37 tion to profit by it. Of what avail is it, that we come before the Lord, and ask his assistance in the examination of our hearts ; and discover the places where amendment is necessary, and then go away and neglect to do the needed work ? Such a course will not profit us. We must follow our examination with exertion. We must go into the work of rooting up the evils we have seen ; nor must we cease this work till our most ardent wishes are accomplished. Indolence and slackness have no part nor lot in the business of self-examination. V. We must be determined to overcome our secret sins. Here is one of the great essentials of self-examina- tion, to overcome those sins which are kept from the world, and are known only to ourselves. " Who can understand his errors ? Cleanse thou me from secret faults." So said the Psalmist ; and his prayer should be ours. It is not enough, that we appear without glaring faults before men. We ought to strive against little ones in secret. If we enter into our closet to pray, we should enter there to examine also. The dark places should be searched, and our eye kept on the lookout for the temptations that beset us in our retirement from the world. " He that covereth his sins shall not prosper ; but whoso confesseth and for- saketh them shall have mercy." VI. In self-examination we must have the true stan- dard before us. It is not enough, that we compare our- selves with professors of other religious denominations, and remain content with the belief, that we equal them in goodness. This is a sad mistake. Do we not believe, that ours is the best faith ? Surely ; else why have we embraced it ? And if it is the best, should it not lead us to live better than others ? I do not mean, that we should 3# 38 PRACTICAL HINTS be led into the extreme of self-righteousness, but that we be just as our better faith commands. Every one, there- fore, should be careful how he compares himself with others, either of differing sects or of his own ; with stran- gers or acquaintances, opponents or friends. Nor should we judge by our former actions how we may have im- proved in our conduct, or what degree of amendment is yet requisite. Some, who have to a certain degree over- come a few evil habits and propensities, conclude, in com- paring the present with the past, that the work of refor- mation is complete. Another sad mistake. The Scrip- tures are to be our only guide in this case. God's word is a discerner of the thoughts and intents of the heart. In its holy light we need not deceive ourselves. Let this be our standard, and we have reason to believe, that the work of self-examination will be true and salutary. Our fervent prayer, coming from the inmost recesses of the soul, should be, " Search me, O God, and know my heart ; try me and know my thoughts, and see if there be any wicked way in me, and lead me in the way that is everlasting." The duty of self-examination has been thus briefly considered. It is a duty which every gospel believer must observe, or forfeit his claim to Christian discipleship. It is idle to talk of a real Christian, who has not looked within his own heart, and made himself acquainted with its weaknesses and corruptions ; and who is not willing to seek that aid, in eradicating its besetting evils, which the Bible affords. He who does not examine and watch him- self, is like a heedless charioteer, who, instead of carefully guiding the steeds before him, gazes continually and thoughtlessly about, at the risk of being thrown to the TO UNIVERSAL ISTS. 39 ground ; or like the mariner, who, instead of guiding his bark according to the rules of navigation, suffers it to go onward without special direction, till it is stranded, or dashed in pieces. If we are Christians in name, let us be so in deed and in truth ; and that so desirable an end be attained, the work of self-examination is to be rigidly practised by us all. And however hard this duty may seem in the outset, per- severance, with the divine blessing, will soon render it more easy of accomplishment. Let the reader then ask himself if he cannot adopt the truly Christian thoughts of the poet ; " My God, permit me not to be A stranger to myself and thee ; Amid ten thousand thoughts I rove, Forgetful of my highest love." 40 PRACTICAL HTNTS CHAPTER III. WATCHFULNESS AND PRAYER. Although the mind, in most instances, may discern truth and duty, yet the propensities incident to the flesh too often lead it astray ; so that a powerful, continued exertion and watchfulness is needed, in order to escape " the corruption that is in the world." We are called upon to exercise our powers, to shake off all indolence of soul, and work while our earthly day lasts. What is more ab- horrent than indolence ? What more commendable than vigorous exertion in any honorable calling ? If the reli- gious life consisted in nothing more than mere passive be- lief; a quiet assent of the mind to certain theological dog- mas, without being called upon to act, of what advantage would it be ? It is " he that worketh righteousness," and not he that talketh or thinketh it, who is accepted of God. It is a cause of thanksgiving, that our heavenly Father has so connected religious enjoyment with exertion. If the husbandman finds the reward of his toil in the benefit here received for his labors ; if the student finds that delight in the attainment of knowledge, which inspires him to be continually seeking it ; yea, if all, in every other depart- ment of life, are called upon to labor for enjoyment, why should not the citizen of God's moral kingdom ? Espe- cially, when we behold in this kingdom one of the great- est possible reasons for continual, vigilant exertion, viz. the weakness of the flesh. Our Saviour had this in view TO UNIVERSALISTS . 41 when he said to his disciples, " Watch and pray, lest ye enter into temptation ; the spirit truly is ready, but the flesh is weak." And the apostle had a deep sense of the power of temptation over him, when he represented the contention of flesh and spirit. He writes in his letter to the Romans, " For that which I do, I allow not : for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law, that it is good. Now then it is no more I that do it, out sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing : for to will is present with me; but how to perform that which is good, I find not. For the good that I would, I do not ; but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that when I would do good, evil is present with me. For I delight in the law of God, after the inward man ; but I see another law in my mem- bers, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members." Human nature is the same now as it w r as in the days of Paul. There are in man the same evils to meet, the same passions to encounter and subdue, the same tempta- tions to resist, and the same watchfulness to be practised. The same advice, and the same description of the works of the flesh and the Spirit as were written to the Galatian Christians, will apply to us at the present day. " This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other ; so that ye cannot do the things that 42 PRACTICAL HINTS ye would. — Now the works of the flesh are manifest, which are these ; adultery, fornication, uncleanness, las- civiousness, idolatry, witchcraft, hatred, variance, emu- lations, wrath, strife, seditions, heresies, envyings, mur- ders, drunkenness, revellings, and such like; of the which, I tell you before, as I have told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-sufFering, gentleness, goodness, faith, meekness, temperance : against such there is no law. — If we live in the Spirit, let us also walk in the Spirit." In order, therefore, to walk after the Spirit and to fulfil its righteous law, we must prepare ourselves for the con- flict, and enter upon it with full purpose of heart to be " conquerors and more than conquerors through him who loved us," and who gave us the direction to spiritual en- joyment and peace. In the direction of our Lord, the duties of watchfulness and prayer are connected. There are those who watch, but neglect prayer. There are many who pray much, and watch but little or none. Each course is wrong. Prayer alone will not answer. Watchfulness alone will not. They must be united. As we propose to treat of each in the present chapter, we will first consider the duty of Watchfulness. The true believer is called upon to act where thousands of opposing influences are in operation. He cannot shut himself out of this world, and yet be a member of its so- ciety. He must sustain certain relationships; must be bound to others, and have others bound to him. In his intercourse with the multitude, he must feel the power of that multitude acting upon him, whether it be agreeable TO UNIVERSALISTS. 43 to him or not. And it is necessary that he know and understand himself; that he be ready on all occasions, in all emergencies ; that he may act as a child of God, a brother to every man, an heir of immortality. If we could always keep where the world would not act upon us; away from its strife and tumult; holding intercourse with God in some holy solitude of nature ; in some favorite retreat, some consecrated apartment, and there live in cheering hope and faith ; moved by prayer and sacred aspirations, and rejoicing in the bliss of heavenly devotion ; then we might not so much need the exercise of a watch- ful heart. But secret devotional enjoyment, undisturbed, is not our portion. We must descend from this mount of rapturous adoration ; dismiss for a while these ecstasies ; come out of this solitude, and take our stand with the great world, and hear its clamors, and feel its jostle, and rush onward, and go with it ourselves. And here we must encounter many influences averse to devotion ; in- fluences calling on us to indulge and pamper the animal propensities, and to live according to the senses, fast and freely. In the midst of all these counter currents, we must move straight onward; with all these temptations around us, we must keep our hearts and hands pure. And is it not plainly seen, that he who would do this, must constantly watch his own spirit ? Can it be possible to live as we ought, if our eyes are not open, and all our powers in array against the forces of sin ? With what propriety, then, is the duty of watching enforced in the New Testament. One great reason why we should be continually watch- ful is, that religion is a progressive work in the soul. It is not a mere rapture, a transport, a flash of feeling, a fire 44 PRACTICAL HINTS that burns brightly for a while, and then goes down in darkness. Nor is it a round of ceremonies and duties, made dull by repetition, and never changing in character nor form. It is a growth of the soul in heavenly wisdom and righteousness. We cannot become religious in a mo- ment. The kingdom "cometh not with observation," but like the vegetable creation, we have in its develope- ment, " first the blade, then the ear ; after that, the full corn in the ear." While in this existence, we must be subject to vanity ; liable to be led captive by the seduc- tive influences of sin. We are imperfect ; we need con- stant exercise against evil passions, and in favor of good- ness and truth. This every Christian must know and acknowledge. Who can deny it? "Who feels as though he has soared over the boundary beyond which there is no advancement in knowledge, or goodness, or felicity ? Or rather let me ask, who is there among us, who, to enjoy this distinction, must not experience an amazing growth of intellect and affection ; a truly astonishing and unheard-of progress in knowledge and purity ? Surely, there is no one of this description in any of our churches, in our world ; nor, if we except the King Eternal and Im- mortal, in the broad universe itself. All except him, whether in heaven or on earth, are susceptible of an im- measurable growth in every moral excellence ; and, for aught that appears, may continue to advance onward, to expand wider and still wider, to rise higher and still higher, through ages interminable." * In accordance with this idea of progressive improve- ment, our Master taught, the apostles labored, and have written. It is the doctrine of the New Testament. * Re\r. S. Streeter. TO UNIVERS ALISTS 45 " Leaving the principles of the doctrine of Christ, let us go on unto perfection," said the apostle. And in order to improve, he knew that watchfulness was necessary. "But I keep under my body, and bring it into subjection ; lest that by any means when I have preached to others, I myself should be a castaway." Look at the two great representations of the Christian life in the apostolic writings ; the race, and the combat. These will serve to impress our subject on the mind. The Christian is justly compared to the racers in the Olympic games. He is cautioned to lay aside every weight, and his easily besetting sins, and to run with pa- tience the race that is set before him. And although we are not obliged to contend for our faith under circum- stances like those which surrounded the primitive Chris- tians, yet this comparison is applicable to all believers in gos- pel truth at the present time. If we would be the faithful disciples of him whose life was proof against sin, we must understand, that we have entered the lists against all who strive for the mastery in the perishable gain of earth ; who contend for corruptible crowns. We come in the name of the Lord Jesus, to contend with sin and error; and, in his name, we trust victory will be given us. We are gazed upon by the surrounding world. A secret voice of inspiration whispers, " A cloud of witnesses around, Hold thee in full survey ; Forget the steps already trod, And onward urge thy way ! " We must not, then, give back, nor falter. If we would be truly successful; if we would at the end "rejoice with 4 46 PRACTICAL HINTS exceeding great joy," it is our duty to be fervent, watch- ful, prayerful. Then will the blessing of Heaven rest upon us, and our fight of faith, and our race of love, be crowned with glorious victory. The Christian is also represented as a soldier. His life is to be a warfare ; and he must be armed for the conflict. The direction is minutely and pointedly given by the apostle, in writing to his brethren at Ephesus. " Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore, take unto you the whole armour of God, that ye may be able to withstand in the evil day, and, having done all, to stand. Stand, therefore, having your loins girt about with truth, and having on the breastplate of righteousness, and your feet shod with the preparation of the gospel of peace ; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God ; praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication." Here, again, is seen the need of vigilance. The Christian has enlisted under the banner of the cross ; the captain of his salvation is Jesus ; and he is to follow his leader. He is not to be alarmed ; for the foes against whom he contends are not invincible. They can be conquered with the weapons of the Christian armory ; if these are wielded by an arm disciplined according to the rules of the commander. Then, there is no relaxation in this war. It is perpetual TO UNIVERSALISTS. 47 while life remains. Always on duty, is to be the motto of the Christian. He must never sleep but with his ar- mour on ; and be always ready to obey the first signal for an attack of the common enemy. In view of the two comparisons just noticed, may we not sincerely pray for that wisdom and strength of purpose which shall lead us to say with Paul, " I therefore so run, not as uncertainly ; so fight I, not as one that beateth the air;" and which will insure to us the victory over the enemies of the truth ; the joy of continued ascendency over error and sin. If by coming into the liberty of gospel truth, the be- liever has escaped the pollutions of the world, he is to be watchful, lest he be " again entangled therein, and over- come." Religion, although it has changed his affections, has not changed his nature. Although in spirit, in desire, in faith, and hope, and love, he is a new creature, still, he is the same object of the tempter as ever ; and has within him the same fleshly propensities to keep in subjection. He is liable not merely to run back into open and palpable vio- lations of the commandments of Christ, in common with the avowedly wicked ; but he may be led off in another direction. His religious feeling may deceive him ; and he may have a zeal not according to knowledge. He may run into strife and " vain jangling " about non-essen- tials, or into perplexity and restlessness about those secret things which belong to God, and which are not made clearly known to us in revelation. He may be led to place more reliance on favorite Christian teachers, than on the word of Christ. He may have his mind so filled up with controversial subjects, as to have no room for watch- fulness and prayer. He must, then, guard his heart. He 48 PRACTICAL HINTS must look diligently, lest in his spiritual life he proves himself, after all profession, an unprofitable servant. Furthermore; — the world, its interests, enticements, and cares may be constantly calling us away from our own hearts ; and we are liable, after repeated calls, to give way, little by little, until we find ourselves loosed from our moorings, and drifting down the tide of worldliness towards indifference and unbelief. Here is danger. The more we neglect rigid self-discipline, the less shall we enjoy of the light and glory of divine truth. Many a professing Christian has wished he could " enjoy religion" as well as his neighbour. But he never could, for this reason ; he never took upon him the duties of watchfulness and prayer. Seeing, then, that we are surrounded by influences which are in continual operation against our Christian life, the conclusion irresistibly forces itself upon us, that we must " keep the heart with all diligence." In rela- tion to every act we are called upon to perform, the brief question of Bishop Butler should be asked ; " Is this I am going to do, right; is it good, or is it evil?" And in every thought it should be our highest joy to realize, that nothing earthly can be of such high and happy interest to 4js as the religion of the Lord Jesus Christ. To the sincere lover of the Gospel, the believer who desires not only to hear and know the truth, but to feel and to practise it, the following resolutions are submitted for adoption. More might be added, but it will be seen that these embrace the great principles of Christian faith and conduct. 1. I will strive to keep within me a continual remem- brance of my God and Saviour. TOUNIVERSALISTS. 49 2. I will seek in all things a clear knowledge of my duty, and, according to the means given me, without fear of difficulties in the way, will strive to perform it. 3. I will strive to keep this truth ever in mind, that I have but one life to live on earth, and that I must make this as profitable as possible. 4. I will seek first, in all actions, the approval of my own conscience in the sight of God, whether man approve pr denounce my course. 5. I will endeavour to maintain a spirit of humble, prayerful confidence in God ; and to that end will often consider my own weakness and imperfection. 6. I will keep up a continual warfare with indolence of every description. 7. I will seek to be employed in some duty or profita- ble work, at all times. 8. I will endeavour to think often of death, as a true Christian believer should think of it ; not to cause gloom, but to lead my mind out of the narrow limits of this life, this world, and this present time, into the boundless crea- tion of God's wisdom and glory, and into that happy eternity for which all his intelligent offspring were created, 9. 1 will be exceedingly careful how I spend time in frivolous and useless conversation. 10. I will guard my mind against impure thoughts. 11. I will always do any profitable work of duty as near the present time as possible. 12. I will not only frequently consider my own failings, but search out ways and means to cure them. 13. I will keep as near the truth as possible, in all my communications with my God, myself, and the world. 4# 50 PRACTICAL HINTS 14. I will not think evil of those who directly or indi- rectly remind me of my failings. 15. I will practise self-denial whenever and wherever it shall be necessary ; and will not consider myself in the right unless I learn to practise it cheerfully. 16. I will make it a rule of life to be pleasant and cheerful. If constitutionally otherwise, I will discipline myself accordingly. 17. I will avoid being precipitate in any action where deliberation is necessary. 18. I will never be discouraged in contending against my own evil propensities. If victory cannot be obtained at once, I will labor till I have secured it. 19. I will set my face and heart against covetousness, slackness in business, dishonesty, extravagance in living, pride of dress, meanness, talebearing and neighbour-tat- tling, slander, revenge, profanity, impure words or ac- tions. 20. I will be temperate in eating and drinking ; and consider myself a fit subject of severe punishment if I am not. 21. I will have charity for all who differ from me in opinion ; and will be ever ready to bear with patience whatever may be said in opposition to my own. 22. I will " render to no man evil for evil ; but contrari- wise, blessing." 23. I will not encourage in others that which I should abhor in myself; nor practise that myself which I should condemn in others. 24. I will strive at all times to command my passions, so that I shall never appear enraged. TO UNIVERSALISTS. 51 25. I will, if possible, make some portion of the Scrip- tures my daily study and meditation. 26. I will always be seeking advancement in Christian knowledge and duty. 27. I will seek to make all my trials and afflictions so many sources of wisdom and happiness to me. 28. I will never forget, whether in prosperity or adver- sity, that every gift I enjoy comes from God ; and that in him is all my hope in time and in eternity, through Jesus Christ my Redeemer. Having thus briefly spoken of the duty of Watchful- ness, we may now consider that of Prayer as connected with it. The institution of prayer is from heaven. It was regard- ed by holy men of old, who loved and served God in. their generation, and who have left us examples of pure and sacred devotion. It has been one of the strongholds of piety in every age of the world. Notwithstanding the excellence of this institution, however, it has suffered much from the ignorance and perverseness of the human heart. When Jesus appeared on the earth, he found the people to whom he came, rigidly adhering to certain reli- gious forms and ceremonies, among which that of prayer was not the least conspicuous. They made broad their phylacteries, enlarged the borders of their garments; sounded a trumpet before them, when about to give alms; disfigured their faces, and loved to pray, standing in the synagogues, and in the corners of the streets, that they might be seen of men. In view of this, the Saviour holds the following language to his disciples. " And when thou pray est, thou shalt not be as the hypocrites are, for they love to pray, standing in the synagogues, and in the cor- 52 PRACTICAL HINTS ners of the streets, that they may be seen of men. Ver- ily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which seeth in se- cret, and thy Father, which seeth in secret, shall reward thee openly. But when ye pray, use not vain repetitions as the heathen do, for they think that they shall be heard for their much speaking. Be not ye therefore like unto them ; for your Father knoweth what things ye have need of before ye ask him." Our Lord did not enjoin precepts without uniting to them his own example. He observed the duty of prayer. When the multitude, after having been gathered to wit- ness his acts of love, had dispersed, we are informed, that " He went up into a mountain apart to pray, and when the even was come he was there alone." In Gethsemane we find him agonizing in prayer, while his disciples were sleeping, and saying, in bitterness of soul, " Father, if it be possible, let this cup pass from me, nevertheless, not my will, but thine, be done." On the cross, in the agony of death, that prayer of sublime mercy is uttered by him, " Father, forgive them, for they know not what they do." He also instructed his disciples to pray, and gave them that beautiful and impressive form of address to heaven, termed the Lord's Prayer. The nature and design of prayer may now be consid- ered. Prayer is the medium by which the creature holds communion with the Creator. It is the offering up of the soul, its desires,* its joys, and its sorrows, to him who "looketh on the heart," and from whose all-searching eye no thought or feeling can be withheld. And what is more excellent than all, our heavenly Father has made it TO UNIVERSALISTS. 53 a desirable, as well as important duty, for his children to call upon him. He assures them they shall be heard. " He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." What is the design of prayer ? It certainly cannot with propriety be said to change the purposes of Jeho- vah ; for " he is in one mind, and none can turn him." Here many have had wrong conceptions of prayer. They have supposed, that, by the repeated expostulations of his creatures, the great Fountain of all wisdom, justice, and truth, could be changed in his disposition or purposes ; that he could be made less severe or more kind towards his creatures. And in proof of this, certain portions of Scripture are alluded to, where God is represented as be- ing moved by the repeated entreaties of his children. These, however, should be fairly interpreted; and they will not affect the truth of our position. God is without variableness or shadow of turning. He is ever the same towards all his offspring. This should be kept distinctly in view. It is consistent with the nature and revealed will of God to grant blessings when prayer is resorted to by the creature. And we are not to conclude, that because our Father does not bestow certain favors with- out prayer, which he does with it, that, therefore, he is changed by the importunities of his children. Any mind of common capacity can understand this. God's laws are perfect and immutable. They who desire not a knowl- edge of his ways, cannot rejoice in the light of his coun- tenance. " Can the rush grow up without mire ? can the flag grow without water ? Whilst it is yet in his green- ness, and not cut down, it withereth before any other herb. So are the paths of all that forget God." Those 54 PRACTICAL HINTS who seek him will find peace and joy. " For them that honor me I will honor," saith his holy word. Yet wheth- er men forsake or serve him, he is ever the same. When, therefore, we say, that God is unchangeable, let not the meaning be conveyed, that no change whatev- er is wrought by prayer. A desirable and happy change is produced by it. This change is in man. It is the de- sign of prayer to make him better ; to raise him from the contemplation of earthly things, to those which are heav- enly ; to learn him, as he ought to know, his entire depen- dence on God for " life, and breath, and all things ;" and to teach him obedience to his commands, and resignation to his will. True prayer will have this tendency. " Phi- losophy asks a reason for the efficacy of prayer ; and, waiting for an answer, never prays at all. Religion hears that God will be inquired of by us, thankfully bends the knee, touches the golden sceptre, and bears away the blessing." * Our Lord gave to his disciples a beautiful and compre- hensive form of prayer. It ought to be in every Chris- tian's heart. It contains, in substance, all that man can reasonably implore of his Maker. Let us consider the topics which it embraces. The prayer is thus recorded in Matthew vi. 9-13. " Our Father which art in heav- en : hallowed be thy name : thy kingdom come : thy will be done in earth, as it is in heaven : give us this day our daily bread : and forgive us our debts as we forgive our debtors: and lead us not into temptation, but deliver us from evil: for thine is the kingdom, and the power, and the glory for ever. Amen." * Rev. R. Watson. TOUNIVERSALISTS. 55 How impressive its beginning ! " Our Father, which art in heaven." Not my Father, or your Father, but our Father, the Parent of all. Who does not know the true meaning of the word " father " ? We should ever come to God with the full conviction, that we are his children, and that he delights in listening to our prayers, and in granting our devout wishes, according to his un- failing wisdom and love. " Hallowed be thy name." The name of our Father is to be used with reverence and sanctity. It is to be separated from all degrading ideas, opinions, and ex- pressions. " Sanctify the Lord God in your hearts," says the apostle. This is the same as keeping his name hal- lowed. We should feel, that God is the great source of all purity. " He is light, and in him is no darkness at all." " Thy kingdom come." The kingdom of God is a kingdom of grace and glory ; a kingdom of moral truth and peace. It is thus described by Daniel, where the Messiah is spoken of. " And there was given him do- minion, glory, and a kingdom, that all people, nations, and languages should serve him ; his dominion is an ever- lasting dominion, and his kingdom that which shall not be destroyed." He who can pray in faith, " thy kingdom come," asks of God, that righteousness may be establish- ed in the earth, and that the period may come when " every knee shall bow, and every tongue confess, that Jesus Christ is Lord, to the glory of God the Father." " Give us this day our daily bread." Our Saviour here teaches us to look to God as the giver of all those tempo- ral blessings which we enjoy ; and to solicit and acknowl- edge his providential care as it is manifested in the visible 46 PRACTICAL HINTS creation, and which suffers not a sparrow to fall to the ground without its notice. Dependence on God for our daily sustenance : this is the lesson inculcated ; and how- ever much this may be forgotten in the hour of luxury and prosperity, it is no less a reality, that we are but pen- sioners on the bounty of heaven ; as much so as the fowls of the air, or the cattle upon a thousand hills. This prayer will not encourage indolence. He who is rightly influenced by its spirit will put in requisition the means God has given him for the acquirement of his liv- ing ; he will be moved to active industry. As he prays for his daily bread to be given him, he will strive to ren- der himself deserving of it. " And forgive us our debts as we forgive our debt- ors." This leads us to see our duty in relation to the forgiveness of injuries. Our willingness to forgive our fellow-creatures their wrongs, should be equal to our de- sire to be forgiven. God is a being of forgiveness. His children should imitate him. If they do, they will not come to him with this prayer on their lips while the spirit of hatred or ill will is at work in their hearts. " Lead us not into temptation, but deliver us from evil." Who that is liable to be led away by temptation, would doubt the efficacy of prayer, if this petition were fervent- ly used by him in every moment of danger ? " Lead me not, or suffer me not to be led, into temptation." Suppose that individual who has contracted the dreadful habit of intemperance should, whenever temptation presented it- self, call this prayer into earnest exercise ; that he should begin, go through, and end the day with it; that he should use it the more fervently as the temptation increased? Would not the drunkard in this way soon become a sober TOUNIVERSAL.ISTS. 57 man ? And the swearer, as he is moved to take the name of the Lord in vain ; or the gambler, as he is about to enter the secret lurking-place of sin, either to be ruined himself, or to aid in the ruin of others ; or the debauchee, as he is wending his way to the haunts of those whose guests are the dead in trespasses and sins, and whose " steps take hold on hell " ; or the murderer, as he is moved with the design to imbrue his hands in the blood of a fellow-being ; or the oppressive, the fraudulent, and the dishonest of every description; — would they not all, by the fervent exercise of this short petition when they were beset with temptations, be led to deliverance from evil, and salvation from moral death ? The answer is clear. This would be the effect of the prayer. " For thine is the kingdom, and the power, and the glory forever. Amen." Thine is the dominion over all ; thine is universal power ; thine the glory. " Thou art worthy, O Lord, to receive glory, and honor, and power, for thou hast created all things, and for thy pleasure they are and were created." This is the prayer, which the wisest of teachers direct- ed his disciples to use ; and which every Christian be- liever should know and understand. For appropriate- ness, simplicity, comprehensiveness, and purity of thought, it has never been surpassed, and it will ever stand first and best in the great record of human petitions to the God of all. From the fact, that this form of prayer was given to the disciples, we are not to infer, that no other is to be used. Prayers may be offered according to circum- stances ; and, of course, different words and forms of expression will be observed. It is not so much the lan^ 5 58 PRACTICAL HINTS guage of the lips, as of the heart, that God regards. It matters but little what place may be chosen for the offer- ing up of the devout petition to the Source of all light and love ; whether in the public sanctuary, or in the closet ; amidst the busy crowd, or in the retired silence of some consecrated spot, where no eye can behold but that of Omniscience. It may go up from the monarch on his throne, or from the beggar in rags ; from the pal- ace of the proud, the cottage of the lowly, or the* dun- geon of the prisoner. It may be the still whispering of the heart, or it may be clothed in words of pleasing sound. If it be offered in sincerity, it is the same with him to whom all time and space are but names, and with whom there is no respect of persons. " Prayer its way to God can find, From earth's deepest centre ; Though a wall of steel confined, Prayer that wall would enter j Rocks of granite, gates of brass, Alps to heaven soaring, Bow to let the wishes pass Of a soul imploring ! " " I will, therefore, that men pray everywhere, lifting up holy hands without wrath or doubting." Such is the language of the apostle. And this spirit of prayer is in exact agreement with the religion of the Son of God. Men are to pray to their Father in heaven for themselves, and for one another. And if they not only pray, but watch and live as faithful children, the blessings of the Eternal will descend upon them, and crown their lives with peace and happiness. It is not my intention here to treat on public prayer. This is better understood, and we may add, better prac- TO UNIVERSALISTS . 59 tised, than the other great important duty of secret prayer. Here is the employment in which the true Christian finds himself at home ; here he holds sacred " audience with the Deity " ; confesses his sin, humbles himself, gives thanks for mercies received, and implores grace to help in future. Here the world need not enter ; when the heart is pouring forth its secret thoughts, its' secret confessions, its secret resolves to forsake the foolish and live. No act of a poor, frail mortal can be of deeper interest than that of secret prayer. Here can be no hypocrisy, — no speaking to be heard of men. The soul is in communion with God ; and the humble petitioner possesses feelings like those which led the poet to say ; " Be earth with all her scenes withdrawn, Let noise and vanity be gone ; In secret silence of the mind, My God and there my heaven I find." One hour spent in devotion like this, is worth all the formal prayers and vain repetitions, that ever went up from the lips of man. True prayer gives us confidence in God. It leads us to him under all circumstances, and learns us to repose unlimited confidence in his goodness. To ask God's blessings, and to feel the need of them, will keep us humble. To realize that he is ever near, will make us devout, and. cause us to put away all hypocrisy, and come to the throne of grace with sincerity and fervor of heart. To understand the nature and object of prayer, while we daily observe it, w T ill insure us resignation and peace, under the various trials and ills of life. And so on : look which way we will, we perceive the advantages of prayer. The lover and observer of this institution needs not to 60 PRACTICAL HINTS have them repeated to him ; yet they should not be withheld from any who desire to keep their hearts in the love of God. We here speak of the advantages of se- cret prayer. It is in secret, that the heart can freely express its emotions to the Creator. This may not be done in pres- ence of the multitude. The physician is rather consulted in secret than in the crowd. So may the heart of man apply in secret to the heavenly physician, who is ready and willing to bestow all needed aid. Secret prayer enlarges the soul, and gives it greater views of the character, purposes, and commandments of God. The more the scholar applies himself to his stud- ies away from the world, the less of embarrassment and hindrance he finds ; and the more sure is his progress in knowledge. So of the Christian student. The more he enjoys of communion with God in secret, the more his spiritual conceptions are enlarged, and the more he becomes like his Father in heaven. Secret prayer is the Christian's privilege at all times. He cannot always present himself before God in temples consecrated to his service. Circumstances often forbid this. Yet he can " pray without ceasing " ; that is, he can keep alive the spirit of prayer, and, wherever he may be, he can lift up his thoughts in humble supplication and praise to him " who seeth in secret." Secret prayer makes all the duties of life easy. God is the great helper of his children ; and if they seek him they will " find grace to help in every time of need." It is thus, that " those who wait upon the Lord renew their strength." By seeking him, their confidence is strength- ened, and they go forth from the closet to the business of TO UNIVERSALISTS . 61 life, better than ever prepared to meet all its vicissitudes. " Acquaint now thyself with God and be at peace ; there- by good shall come unto thee." On the other hand the neglect of secret prayer is the sure evidence of practical unbelief. As the garden with- out care will run to waste, so the heart without the in- fluence of prayer, will degenerate. There are those, pro- fessing faith in Christianity, and love for its precepts, who think and act strangely in regard to the duty of prayer. Some of these doubt the utility of public prayer, and express their scruples about the ostentation and vain pre- tence too often visible in connexion with it. They are in favor of secret prayers ; but even here, if another talk much about this, he is suspected by them of sounding his own trumpet ; of praying in secret, and then proclaiming it ! This does not suit them. They are for secret prayer; but, if the whole truth in relation to their own practice could be made known, we should perhaps find their prayers so secret, that their use of them has never been suspected even by themselves ! For such persons to talk about secret prayer is shameful. It is the sincere opinion of the writer, that we should have more, many more, in our churches and congregations ready to pray in public, did they but heed the privilege and duty of prayer in secret. Christian reader ; will you think of this, and ask yourself if the suggestion is not probably true ? Prayer to many seems a wearisome duty. This is because it is not understood by a heart unaccustomed to meditate on " things above." A popular writer has ex- pressed a great deal of sense in a short space on this subject. " But he to whom the duty of prayer is un- 5 # 62 PRACTICAL HINTS known, and by whom the privilege of prayer is unfelt ; or he by whom it is neglected ; or he who uses it for form and not from feeling, may probably say, Will this work, wearisome if necessary, never know an end ? Will there be no period when God will dispense with its regular exercise ? Will there never be such an attainment of the end proposed, as that we may be allowed to discon- tinue the means ? To these interrogatories there is but one answer, — an answer, which shall be also made by an appeal to the inquirer himself. " If there be any day in which we are quite certain, that we shall meet with no trial from Providence, no temptation from the world ; any day in which we shall be sure to have no wrong tempers excited in ourselves, no call to bear with those of others, no misfortune to encounter, and no need of divine assistance to endure it ; on that morning we may safely omit prayer. " If there be an evening in which we have received no protection from God, and experienced no mercy at his hands ; if we have not neglected a single opportunity of receiving or doing good ; if we are quite certain, that we have not once spoken unadvisedly with our lips, nor entertained one vain or idle thought in our heart ; on that night we may safely omit to praise God, and to con- fess our own sinfulness ; on that night we may safely omit humiliation and thanksgiving. To repeat the converse would be superfluous." # If prayer is neglected, the Christian virtues and graces cannot grow and expand. Let the spirit of prayer be restrained, and the mind lowers in its tone, and in due * Hannah More's Devotional Exercises. TO UNIVERSALISTS. 63 time its harmony will become " horrible discord." The good Mr. Newton truly said, " Restraining prayer, we cease to fight : Prayer keeps the Christian's armour bright." The soldier who neglects his armour and his exercise, is not prepared for the day of battle. Let the soldier of the cross remember this, and cease not to pray. Unbelief comes in where secret prayer is neglected. Speculative faith, nominal belief, never yet made a Chris- tian, — only in name. To do God's will is to be a Chris- tian ; and a true Christian is a praying one. If the duty of prayer is neglected, the more occasion is given for doubt and darkness to approach and envelope the soul. I shall never forget the remark of a young friend, who had been converted to the Gospel from infidelity. " Neg- lect prayer, and you neglect duty ; and the neglect of both will make any man a practical atheist." In regard to seasons of prayer, every person must be his own judge. If all duties are justly considered ; if their importance and bearing on the whole life be duly weighed, an appropriate season will be found for habitual, sincere, fervent prayer. Whether that season be in the morning or evening, or both ; or at stated times during the days ; whatever may be the decision of the conscience on this point, let prayer be attended to, and let every individual have his season marked out, and observed with fidelity amidst all the opposing and counteracting influences which life will bring in his way. And in all his petitions, let it be remembered, that the heart should be suitably prepared by right views of God and the word of his truth. We should pray in the language of the Psalmist. " Let the words of my mouth, and the medi- 64 PRACTICAL HINTS tation of my heart, be acceptable in thy sight, O Lord, my strength and my redeemer." In the duty of prayer, let it be remembered ; — 1. That God will hear the sincere petitions of his creatures. " Ask, and it shall be given you ; seek, and ye shall find ; knock and it shall be opened unto you." Matt. vii. 7. 2. That prayer should be in agreement with the will of God. " If we ask any thing according to his will, he heareth us." 1 John v. 14. 3. It must be of- fered in faith. " But let him ask in faith, nothing waver- ing." James i. 6. 4. It should be offered in the name of Jesus Christ. " Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." John xiv. 13. 5. It should be offered with earnestness and perseverance. " He spake a parable unto them, that men ought always to pray, and not to faint." Luke xviii. 1. These are all suggestions made by the Scriptures, and let us heed them. So shall our hearts be made holy by that influence which has sustained all true disciples of the Lord Jesus Christ, and which will never cease the operation of its renovating power, while there is a soul unredeemed, or a sin unforgiven. Child of the Almighty 1 heir of eternity ! Restrain not prayer. Let it rise to the throne of heaven, and it shall return in blessings on your head. Why not pray ? " Have you no words ? Ah, think again ; Words flow apace when you complain, And fill your fellow-creatures' ears With the sad tale of all your cares. " Were half the words thus vainly spent, To heaven in supplication sent; Your cheerful song would oftener be, Hear what the Lord hath done for rne." TO UNIVERSALISTS. 65 I have thus spoken of watchfulness and prayer. They are both necessary, in order that we may grow in grace and in the knowledge of our Lord Jesus Christ. The one will not succeed without the other. The Master commands us to " watch and pray " ; and his faithful apostle, in the same spirit of truth, desires his brethren to pray " always with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication." If we would receive their instructions, our duty is plain ; and may God help us to perform it. 66 PRACTICAL HINTS CHAPTER IV. GOVERNMENT OF THE TONGUE. No duty is of greater importance in Christian practice, than the government of the tongue. However much of moral goodness an individual may possess, he will fail to obtain full credit for it, if he neglects to guard his speech. It is for his interest, therefore, to understand this duty, and strive with all his heart to perform it. By the tongue we communicate our thoughts, ideas, words, to each other. It is capable of doing much good, or much evil. The apostle has given a faithful descrip- tion of it. "Behold, we put bits in the horses' mouths, that they may obey us, and we turn about their whole body. Behold also the ships, which, though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm. Even so the tongue is a little member, and boasteth great things. Behold how great a matter a little fire kindleth. And the tongue is a fire, a world of iniquity ; so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature, and is set on fire of hell. For every kind of beasts and of birds, and of serpents, and of things in the sea is tamed, and hath been tamed of man- kind. But the tongue can no man tame. It is an unruly evil, full of deadly poison. Therewith bless we God, and therewith curse we men, who are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought TO UNIVERSALISTS. 67 not so to be. Who is a wise man and endued with knowledge among you ? Let him show out of a good conversation his works with meekness of wisdom." So important does the apostle consider the right government of the tongue, that he says, "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." And again, " If any man among you seemeth to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain." Language like this cannot be mistaken. Our speech must be kept in subjection to the law of Christian propri- ety ; and in order that this may be done, certain evils of the tongue, against which we must strive with all dili- gence and prayer, are here noted. 1. Gossip. By this term is meant trifling talk, which, however innocently commenced, too often runs into un- profitable or injurious declamation and tale-bearing. Prac- tical illustrations of this evil abound in nearly all our con- versational circles. Enumeration is unnecessary if not impossible. The time wasted in frivolous, mischievous, unchristian conversation would, if profitably directed, serve to make better, by more than one half, the condi- tion of the needy around us. Amendment in this respect is loudly called for. What are you talking about ? should be a question which we should often carry with us, espe- cially when in company with those whose tongues are ready to move in any direction. Unprofitable remarks on the peculiarities or failings of others, are too often indulged in. This is one of the cry- ing sins committed in our social circles ; and ought to be discountenanced by the Christian believer. It was a good saying of a shrewd old man, when asked what he 68 PRACTICAL HINTS thought about his neighbour, " I will tell you, after I have sufficiently examined myself." There are times when we may speak of our neigh- bours ; when the failings or peculiarities of others may be noticed by us. We must take lessons of the contrasts as well as of the agreements in the world around us. But these lessons should be taken in the proper time and manner. Our duty is to say as little as possible about the failings, but as much as is profitable about the virtues, of others. All neighbourhoods and places are not alike infested with the evil under consideration. Generally speaking, there is a marked difference between the city and coun- try in this respect. In the one, gossip frequently dies of neglect ; in the other, it is the great commodity of social speech and leisure time. Yet everywhere the evil is the same, and should be frowned upon by every one who desires the moral elevation of the society in which he moves. Christians have no right to be " busy-bodies in other men's matters." Whispering, tale-bearing, invidi- ous comparisons, and wicked innuendoes, should be strictly guarded against. When the apostle says, "Let no cor- rupt communication proceed out of your mouth," he de- fines the expression ; " that which is not good to the use of edifying, which does not minister grace unto the hear- ers." Would we only consider the waste of time where gossiping is followed, we should have before us a strong inducement to avoid the evil, and use our tongues more to' the acceptance of God, and the benefit of our fellow- men. 2. Slander is another evil of the tongue. This evil often comes of the one just considered. To recount its TO UNIVERS ALISTS . 69 effects would be to declare what the world has often heard, and which need not be repeated. It is enough for us to know, that slander should find no favor with the disciple of Christ. " Thou shall not bear false witness against thy neigh- bour." This is the plain scriptural commandment. Were it heeded, nearly all slanderous tongues would be silent ; for the greater portion of slander is falsehood. It lives and spreads from the fact, that men are not sufficiently governed by the charity that " thinketh no evil," and that "sufFereth long and is kind." They are too willing ta receive one definition which the apostle gives it, in a lit- eral sense, which is, that it " believeth all things"; and consequently take every evil report for granted as truth. Such is not in accordance with the spirit of Christianity. Various are the causes of slander. Sometimes it oris- inates in littleness or meanness of mind ; sometimes in self-love or self-esteem ; in envy, jealousy, love of mis- chief, or malignity. All these evil dispositions have put in operation the tongue of slander, and caused the peace of individuals, families, societies, and neighbourhoods to be invaded or destroyed. No greater plague can be found in any community than a slanderer; one always ready to bear about every strange report against character, that can be raised ; causing jealousies, evil surmises, family disputes, and numerous wicked speeches ; giving an evil and disreputable name to that community. The language of Scripture will especially apply to such ; " Whose throat is an open sepulchre." Pestilence, moral pollution, and death are there. Listen to those tongues. They are Christian tongues. So says report. But they are in bad business now. 6 70 PRACTICAL HINTS What is it ? Slander. They are dealing out what they know, or ought to know, to be false, about another sect, to injure that sect, and exalt their own. How would they re- gard such conduct in others towards themselves ? Let them consider the golden rule. Perhaps some of their company hear the slander and are silent, when they ought to speak against it. Then they also are guilty. Where is the difference between telling a falsehood, and wilfully withholding the truth which would save our brother's char- acter, when we hear it misrepresented or scandalized? If I hear what I know to be false about my brother, his conduct, or opinions, and am silent, when no one else will speak in vindication of him, I am a partaker in the falsehood. It proves that I do not love my brother, if I suffer his name and reputation to be abused. And " if I love not my brother whom I have seen, how shall I love God whom I have not seen ? " Slander is a " deadly poison" in the religious world. Contending sects and individuals speak evil things of each other ; and these are repeated and magnified ; and he who can talk the most vehemently, and have the last word, is considered victorious ; and the enemies of the Gospel are pleased with this disputatious spirit among Christians, and ironically insinuate, that a religion which admits of so much slander, must be a very profitable one to mankind ! This is shameful, indeed. Christian reader, do you see it as it is? If not, look again, and be wise. Turn from the religious to the political community. What an unpleasant picture here presents itself. So far does the spirit of slander and detraction prevail, that no man dares permit himself to be held up for any office of consequence or trust, unless he first concludes to stem the TO UNIVERSALISTS. 71 tide of slander which must inevitably set against him. Such work is derogatory to that freedom and purity which should ever be held sacred among us. Christian poli- ticians ! here is a lesson for you. To whatever party you may be attached, use all your influence against slan- der. Encourage it not, in thought, word, or deed. Re- member that to every person "a good name is better than precious ointment." It has already been hinted, that there are instances where the evil conduct of our neighbours should be no- ticed ; when it will become a subject of conversation or discussion. If a man has broken the laws, it is our right or duty to speak of it. If our characters are suffering from scandal, we are bound to search out the causes and the offenders, and make our defence as honest Christians. If we see a neighbour or brother departing from the ways of moral rectitude and peace, it may be our imperious duty to speak of it to another, whose influence may be needed in restoring him. Such things do not constitute slander. They form a part of our moral duty. Would we avoid the evil of speaking ill of our neigh- bours, we must strive to suppress all evil feeling towards them. And when the faults of others become the subject of just remark with us, then is the time to beware of the spirit of slander ; to say nothing, insinuate nothing, with an evil disposition ; but to speak and hear with strict reference to our own benefit, and that of our offending neighbour. Whenever we speak of the failings of others, we should remember that we are like them, poor, fallible creatures ; that perhaps others are looking at our faults, and speaking of them as freely as we are convers- ing on those of our neighbour ; and that it becomes us, in 72 PRACTICAL HINTS judging others, to consider "the beam that is in our own eye." A good writer has very justly remarked, that " there are no souls so fearful to judge others, as those who most judge themselves. They give a favorable in- terpretation to what others do, because they are acquainted with their own frailties ; just as in the Olympic games, the wrestlers did not put the crown upon their own heads, but upon the heads of others." If we would be as ready and willing to hear good spoken of our fellow-men, as evil, it would be well. It is recorded of Peter the Great, that when one was speak- ing ill of another in his presence, he first listened atten- tively, but soon interrupted him with the question, " Is there not a fair side to his character ? Come, tell me what good qualities you can remember." Here is evi- dence of true goodness of soul. Those who profess the charitable religion of Christ may profit by it. But the evils of vain conversation and slander have been seen, known, felt, by us all, in a greater or less de- gree. As lovers of mankind, as good friends, citizens, neighbours, brothers, Christians, we are bound to set our faces and hearts against them. Let us discourage in thought, word, and action, every attempt to perpetuate them among us. If we cannot guard our tongue, let us keep silence. If we dare not trust it with other tongues, let us keep out of society as much as possible, till we have gained the mastery over that unruly member. There is a story of one Pambas, an unlettered man, in the early ages of the church, who came to another that was versed in the Scriptures, and desired to be taught a Psalm. He turned to the 39th, and read the first verse. " I said, I will take heed to my ways, that I sin not with TO UNIVERSALISTS. 73 my tongue." " Hold ! " exclaimed Pambas, " read no further ; this verse will be enough, if I can practise it." We have the example of Jesus in " keeping our tongues from evil, and our lips, that they speak no guile." Even " when he was reviled he reviled not again," but returned blessing for cursing; the spirit of love for that of evil. We should strive to be like him. " Let the same mind be in you that was also in Christ. Let your speech be always with grace, seasoned with salt." Beware of vain conversation and slander. 3. Lying is another evil of the tongue. The apostle is careful to warn his brethren against this evil. " Where- fore, put away lying ; speak every man truth to his neigh- bour." Will it be asked, if it is possible for Christians to speak falsely ? Unpleasant as the answer may be, we are obliged to reply in the affirmative. It is sometimes the case, that those who profess the truth, are given to falsehood. Who made that bargain where the truth was wilfully overstrained in the sale of a beast, a piece of land, or an article from the store ? One who professes to " deal justly," and who frequently repeats the Christian rule, Deal as you would be dealt by. Another person stood near when that bargain was made, and knew of the false- hood. He went away and told a greater one ; and when detected, settled with his own conscience by refer- ring to the example. What a stumbling-block was this Christian ! And why did he tell the falsehood ? Only that he might get gain. His Christian principle was sac- rificed for the best end of a bargain. Alas ! we would think as well as possible of human nature, but there are instances among professors, in which this sin is too glaring to be mistaken : there are too many like the attorney of 6* 74 PRACTICAL HINTS whom I once heard, who, on being reminded that he had defrauded another, and that such conduct was not com- patible with his Christian profession, indifferently observ- ed, that he never suffered his religion and his business mat- ters to mingle ! Let us look within, and see if the dispo- sition to speak falsely is there : for "out of the abundance of the heart the mouth speaketh." A certain popular writer * has made a classification of lies uttered in the various walks of life ; and it is really startling at first, to know that so much can be said on the subject. To hear the enumeration of " active and pas- sive lies,— lies of fear, flattery, benevolence, convenience, interest, wantonness, &c." Such an array seems to strike us with apprehension, that the sin of lying is one which •" doth most easily beset us," and which, therefore, calls for our constant watchfulness. It is impossible here to describe the various methods of falsehood which are practised by mankind. It is not needful that they be de- scribed. Let us learn to be faithful to the truth in little things, and we surely shall be in matters of more weighty importance. " White lies," often do as much mischief as black ones. They are both of the same genus. In our various transactions with the world, we are to watch dili- gently for the truth ; in trade, in labor, in all intercourse of pleasure or of gain ; wherever we may be placed, and whatever may be about us, lying should be shunned and despised. " Lying lips are an abomination to the Lord." When Aristotle was asked what a man could gain by telling a falsehood, he answered, that he was not to be credited when he spoke the truth. Among all good phi- * Mrs. Opie. TO UNIVERSALISTS. 75 losophers truth has been venerated, and falsehood despis- ed. Eminent writers have well agreed in this matter. A few examples may not be out of place. Mr. Addison makes the following sound statement : " The great viola- tion of the point of honor from man to man is, giving the lie. One may tell another that he drinks and blasphemes, and it may pass u nnoticed ; but to say he lies, though but in jest, is an affront not so easily expiated. The rea- son, perhaps, may be, because no other vice implies a want of courage so much as the making of a lie ; and, therefore, telling a man he lies, is touching him in the most sensible part of honor, and indirectly calling him a coward. I cannot omit, under this head, what Herodo- tus tells us of the ancient Persians, that from the age of fifteen years to twenty they instruct their sons only in three things ; to manage the horse, to make use of the bow, and to speak the truth."* The biographer of Dr. Johnson thus speaks of that truly great man. " He would not allow his servant to say he was not at home when he really was. ' A servant's strict regard for truth,' said he, ' must be weakened by this practice. A philos- opher may know that it is merely a form of denial ; but few servants are such nice distinguishes. If I accustom a servant to tell a lie for me, have I not reason to apprehend, that he will tell many lies for himself?' " The same bi- ographer continues ; " The importance of strict and scru- pulous veracity cannot be too often inculcated. Johnson was known to be so rigidly attentive to it, that even in his common conversation, the slightest circumstance was mentioned with exact precision. The knowledge of his * Spectator, Letter 99. 76 PRACTICAL HINTS having such a principle and habit, made his friends have a perfect reliance on the truth of every thing that he told, however it might have been doubted if told by others." Dr. Paley's definition of lying may not be out of place. " A lie is a breach of promise : for whoever seriously ad- dresses his discourse to another, tacitly promises to speak the truth, because he knows the truth is expected. Or the obligation of veracity may be made out from the di- rect ill consequences of lying, to social happiness. Which consequences consist, either in some specific injury to par- ticular individuals, or in the destruction of that confidence, which is essential to the intercourse of human life ; for which latter reason, a lie may be pernicious in its general tendency, and therefore criminal, though it produce no particular or visible mischief to any one. " There are falsehoods which are not lies ; that is, which are not criminal : as, where no one is deceived ; which is the case in parables, fables, novels, jests, tales to create mirth, ludicrous embellishments of a story, where the declared design of the speaker is not to inform but to divert, &c." * The saying that " the truth is not to be spoken at all times, " has long been used in the world ; the true mean- ing of which is, that we are never gratuitously or official- ly to utter offensive truths. There are certain cases where all that is true need not be uttered; but these in- stances give not the least countenance to the sin of false- hood. The propriety of lying cannot be admitted. It is for the practical believer in the Gospel to view this subject in its true light. Let him consult the divine * Moral Phil. Vol. I. Ch. 15. TOUNIVERSALISTS. 77 word, and there read : " Ye shall not deal falsely, nor lie one to another. — He that worketh deceit shall not dwell within my house ; he that telleth lies shall not tar- ry in my sight. — A poor man is better than a liar. — Let the lying lips be put to silence. — Lie not one to another." The fate of Gehaza, who lied to the prophet Elisha, and of Ananias and Sapphira, recorded in the New Testa- ment, set before us the odiousness of falsehood, and the great importance of truth. God's commands are as binding on us, as on those of whom we read in the Scriptures ; and we are not to disregard them. He is a God of truth; and will punish all deception and falsehood. Let the Christian, then, strive in every way to discour- age falsehood, and establish the truth. This can be done by setting a guard on the lips, and taking due care how we speak about little things. If we are faithful in small speeches, we shall be in greater ones. If truth is our doctrine, truth should be our practice. Esdras says of truth, " It endureth, and is always strong, it liveth and conquereth forevermore. With her there is no accepting of persons, or rewards, but she doeth the things that are just, and refraineth from all unjust and wicked things ; neither in her judgment is any unrighteousness ; and she is the strength, kingdom, power, and majesty of all ages ; blessed be the God of truth." 4. Cursing and Swearing. These evils of the tongue cannot be too pointedly condemned. Cursing is contrary to the Gospel of peace. " Bless and curse not," is the instruction of heavenly wisdom. Whatsoev- er is opposed to this, cometh of evil. If our heavenly Father had instructed us to render evil for evil, abuse for abuse, railing for railing, we might have some justifiable 78 PRACTICAL HINTS- ground for cursing : or if he had manifested this disposi- tion towards those who abuse his blessings and transgress his laws. But he has taught us to do good ; to be kind as he is, even to our enemies ; and to love our neighbour as ourself. With these considerations in our minds, we shall be led to avoid all cursing and bitterness ; keeping our tongues from evil and our lips from guile. Cursing is followed by those who delight in doctrines of retaliation and revenge, and whose speeches conform to their doc- trines. But the believer in the Gospel of peace and love should ever avoid it. The expression, " Heaven bless you," coming from the heart, is the most appro- priate imprecation a true Christian can utter. Swearing is one of the most shameful evils now preva- lent in community. Its influence is pernicious in the extre ne. Ii may be justly said now, as it was ancient- y, " Because of swearing the land mourneth." It per- vades all ranks and grades in life, and is one of the foulest blots on a civilized and professedly Christian peop'e. What is most strange of all touching this vice is, that whenever it is seen by the eye of reason and propriety, it is abhorred. Nobody attempts in sober earnest o jus- tify it. Nearly all will allow, that it is an evil and a sin. Its use is a breach of the laws of civility and politeness, — of decorum and dignity. The saying is familiar with every one, that " To swear is neither brave, polite, nor wise." And there is one fact of encouraging import in relation to this evil ; which is, that the secret feeling of society does not justify it. Speakers do not swear in large, re- spectable assemblies; however animated or vehement in TO UNIVERS ALISTS. 79 speech, they may become. Swearing is not heard from the judge on the bench, nor from the lawyer at the bar. Female society has discarded it. And it has been point- edly remarked, that " He who uses oaths in writing, leaves the imaginations of his readers to fill up the blank, because he dares not write them down. He who utters them in conversation can aver but one excuse, a deficien- cy in brains and language. Fools may be pitied and for- given, but the man who cannot open his mouth without shocking the moral feelings of his hearers, and breaking both the human and divine law, should be silent." The professor of the religion of Jesus Christ has a special reason for avoiding this heinous sin. It is forbid- den in the Scriptures. " Thou shalt not take the name of the Lord thy God in vain." Such was the command- ment to Israel. " Swear not at all, neither by heaven, for it is God's throne ; neither by the earth, for it is his footstool ; neither by Jerusalem, for it is the city of the great King ; neither shalt thou swear by thy head, be- cause thou canst not make one hair white or black. But let your communication be yea, yea, nay, nay ; for what- soever is more than this cometh of evil." Such is the language of the Son of God : and the apostle James has followed the example of his Master in this injunction ; " But above all, my brethren, swear not." He knew that Christians were surrounded by this evil, and he bids them beware. It is the height of inconsistency for a be- liever in Gospel truth to swear. Is he to take in vain the sacred name of Him who is from everlasting to everlast- ing the Father and friend of all his children ? How would this seem if illustrated by coming home to our af- fairs in life ? What should we think of that son whom 80 PRACTICAL HINTS we knew to have a kind, provident parent, should we perceive him, after professing to love that parent's char- acter, and to respect his name, quietly listening while that name was abused, united with curses, and taken in vain, and even joining himself in this very abuse and blasphemy ? We should at once pronounce him a hypo- crite, and conclude, that we had rather have that man's example, than hear so much of his profession. And this conclusion would be just. Apply this supposition to the believer in that God, who is " good^ unto all, and whose tender mercies are over all his works '' ; and ask how he appears when giving countenance by word or deed to the sin of profane swearing ? Well, then, might the apostle say, u above all, my brethren, swear not." To point out at length the pernicious influence of swearing would exceed our present limits. Besides, there is no need of any long array of arguments against swear- ing, when its evils are so palpable. It is ungrateful to God, disrespectful and debasing to man. And its ten- dency is to banish from the mind all hallowed thoughts of the great Creator ; and thus sink the human mind to a level with the brute. It has a tendency also to weak- en the importance of oaths in our courts of justice : for if a man will not reverence his Maker's name in his com- mon intercourse of life, is it to be supposed he will be more inclined to honor it, when called to give his testimo- ny at a human tribunal ? Archbishop Tillotson remarks, in one of his sermons, that " Some appear to be constitutionally avaricious ; some are naturally gloomy and dejected ; some sulky and re- vengeful, and others obstinate and violent. But no one was ever born with a swearing constitution." In short, TO UNIVERS ALI STS . 81 there can be no palliation for this sin ; and it should meet the decided reproof and condemnation of all lovers of the Christian name. The power of speech is given us to glorify God. Let us thus employ it. The thousands of voices in the earth around us, are filled with thanksgiving and joy. Shall man be the only exception to this order? Shall his lips curse in, bitterness ; his tongue blaspheme ? Forbid it heaven ! Teach us to suppress all swearing in word or thought, and learn us to employ our speech in blessing and in praise ! There is another evil of the tongue on which I need not dwell at length ; because, if those already noticed are avoided, it is quite evident, that this will not be prac- tised. I allude to vulgarity. It is to be borne in mind, by every Christian, that purity of language is most gen- erally the sure indication of a good heart. This is in agree- ment with the truth, that " out of the abundance of the heart the mouth speaketh." No special rules need be given on this subject. It is not required of us, that in our observance of the " yea, yea, and nay, nay" injunc- tion, we measure every word and sentence of speech with exact precision. Thousands of things are, and may be said, in our daily rounds of life, which are not absolutely needful, but which do no harm, which aid in keeping alive, and in action, the social feelings, and teach us to prize them as blessings from God. But all corrupting communications are to be avoided. " For he that would love life and see good days, let him refrain his tongue from evil, and his lips, that they speak no guile." 82 PRACTICAL HINTS CHAPTER V. CULTURE OF THE MIND. If any truth is taught with clearness, it is, that Chris- tian believers must " grow in grace, and in the knowl- edge of our Lord Jesus Christ." Such is the instruction given in the New Testament ; and we can conceive of no requirement more reasonable than this. The Chris- tian, when he becomes converted from the error of his thoughts and ways to the belief of divine truth, and the humble desire to practise it, has just entered a school of instruction. He has learned the first elements from his Master, Christ, " the teacher come from God," and is now to sit at his feet and hear his words ; to listen as he communicates the precepts of holiness, and guides the understanding and the heart into new and more glorious fields of heavenly truth. Merely to enter the school is not enough. True scholarship is required ; and this can come only of diligent application to the sublime science of religion. The Scriptures abound in proof of the advancement and expansion of the Christian mind. Jesus himself is said to have " increased in wisdom and stature, and in favor with God and man." The apostles, after their conversion to Christ, needed much enlargement of faith and hope, much growth in love. Paul, notwithstanding his sudden and thorough change in feeling and sentiment, continued to receive new light and new strength during his earthly pilgrimage. He wished to " perfect that TO UNIVERS ALISTS. 83 which was lacking in the faith " of his Thessalonian brethren ; and desired, that all with whom he held inter- course should understand from him, that he could not consent to stand still ; but that he would " press onward toward the mark of the prize of the high calling of God in Christ Jesus " ; that they might " grow up into him in all things, which is the head, even Christ." He would have them " rooted and grounded " in him, that they might " be able to comprehend with all saints, what is the breadth, and length, and depth, and height ; and to know the love of Christ, which passeth knowledge, that they might be rilled with all the fulness of God." The apostle Peter, notwithstanding the zeal with which he entered the service of his Master, was comparatively ignorant and blind, until he became quickened and his mind enlarged, in consequence of the vision by the Sea of Joppa. Previous to this, Jesus had occasion to say to him, " Get thee behind me, Satan, for thou art an offence unto me. — When thou art converted, strengthen thy brethren. — Thou shalt deny me." When he began to advance in the Christian course, he learned, that " God had granted unto the Gentiles repentance unto life." He saw, that his master's service was one of dis- cipline and progress ; and therefore exhorts his brethren, that they be not " led away by the error of the wicked, nor fall from their own steadfastness." He instructs and admonishes in the true spirit of a faithful brother and friend. " Grace and peace be multiplied unto you, through the knowledge of God, and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue : 84 PRACTICAL HINTS Whereby are given unto us exceeding great and precious promises ; that by these ye might become partakers of the divine nature, having escaped the corruption that is in the world through lust. And beside this, giving all diligence, add to your faith, virtue ; and to virtue, knowl- edge ; and to knowledge, temperance ; and to temper- ance, patience ; and to patience, godliness ; and to godli- ness, brotherly kindness ; and to brotherly kindness, charity. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure : for if ye do these things ye shall never fall." # Directions from the Scriptures need not be multiplied. The New Testament everywhere informs us of the growth of the mind in truth and virtue. It is proper, therefore, that we understand the importance of the sub- ject, and seek to make ourselves proficients in the wis- dom that cometh from above. Without conveying the idea, that every religious mind must also be a learned mind, I would lay it down as an indisputable truth, that every Christian mind will seek to know and learn all it can, of nature and of revela- tion. It will realize, that it is in a world of greatness, wonder, and intelligence ; that everything therein may be made subservient to its wants and real interests ; and that, according to the means bestowed, the whole mind should be kept in healthful, vigorous action. * 2 Pet. i. 2-10. TO UNIVERSALISTS. 85 The mind is justly compared to a garden ; it needs cultivation. We are to employ ourselves busily in it ? seeking to remove all the noxious weeds, that impede the growth and impair the beauty of the plants of holi- ness, and striving to bring forth fruits in rich abundance, to the honor and glory of God. We are to understand our weaknesses, so that they may be overcome ; and our wants, so that we may seek supplies for them. Life is short. While we live here, we wish to know and enjoy as much as possible. This is the general desire of man- kind. And how shall it be gratified ? The true answer is, by understanding and improving the powers given us. The mind is the seat of enjoyment. " The mainspring is within. If that works, there is life, and growth, and upward progress." So an admirable writer has said ; and her subsequent words are worthy our attention here. " I have earnestly desired to make you realize, that religion is not some- thing by itself, apart from our common concerns, some- thing to be got at some sudden turn, or distant period of life ; but the golden thread, which should run through all your actions, the leaven that leaveneth the whole lump. If this be so, then this world's work, which inevitably occupies the greater part of your time, and the social pleasures that are your recreation, the commonest ser- vices, and your every day family intercourse, may be consecrated by a spirit of religion. If this be so, there may be altars in your hearts, and your homes may be temples of God." # This is truth. All enjoyment has its seat in the mind. * Miss Sedgwick. 7* 86 PRACTICAL HINTS And if the mind be under the influences of divine truth, it will realize the most exquisite happiness of which the soul of man is susceptible. Then we shall not be obliged to wander abroad for sources of delight and pleasure ; nor shall we ever, as thousands do, feel ourselves alone. What a feeling for a living, improving believer in heaven's revelation I Alone ! There is no such word in the Christian's vocabulary. It is the barrenness of the mind, the neglect of the heart that causes loneliness, and leads thousands to be filled with dulness and displeasure at the idea of being in close communion with themselves. Let it be understood, that in all things we are to be religious ; that religion is a progressive work in the mind, a con- stant exercise of all the true virtues in every action of life ; an attendant, which should never for a moment forsake us ; and the foundation is laid for the enjoyment of that gospel life which will shed over the whole soul, and all its affections, the sweet fragrance of heavenly love and peace. The mind then must be disciplined ; and this discipline is the work of the whole life. Perfection cannot be gained in this existence, although we are to aim for it. Thus aiming, we shall live higher and holier, and bring forth more abundantly of the fruits of the Spirit. There will always be some work to do ; so that we never need repose in indolence or inactivity. Some of the practical duties of the Christian have already been pointed out, such as self-examination, watch- fulness, and prayer. Without these, no permanent ad- vancement can be made. If the mind is to improve, all necessary means are to be put in requisition. And these means are clearly set forth in the Scriptures. TO UNIVERS ALISTS. 87 They imply a work, not of sudden accomplishment, but of long perseverance and untiring industry. " Ye are not your own," saith an apostle, " for ye are bought with a price ; therefore glorify God in your body and spirit, which are his." And how shall God be thus glorified, but by the dedication of all our powers to him, and a continual striving to make ourselves worthy the title of his children. He has " fearfully and wonderful- ly " constituted us ; and it should be our highest aim to live in the knowledge and conscious enjoyment of his character and holy laws. He has formed us for happi- ness, and, if we will seek aright, we may enjoy it. The only true, substantial happiness on earth is that enjoyed by the well-disciplined, devout mind, enlightened by gospel truth. Will it be asked, why the body is here mentioned in connexion with the spirit ? Let it be un- derstood, that the doctrine of making the body wretched for the good of the soul is nowhere taught in the New Testament. Bodily comforts are to be sought, as well as spiritual enjoyments. Both are required according to the institution of heaven. Every one knows how much the happiness of the mind depends on the situation of the building it inhabits ; and therefore the demand is rational, that we glorify God in body and spirit. This, however, is not the direct answer to the ques- tion just proposed. It will not be out of place, there- fore, to remark, in this section of our chapter on the cul- ture of the mind, that health should by all means be consulted, and, if possible, preserved. There are cer- tain physical laws in the great system, which, if not re- garded, will cause pain and sorrow. No matter how sincere and devout in feeling the religionist may be, or 88 PRACTICAL HINTS how punctual in all his forms and acts of worship, if he will not heed these physical laws of his nature. If, through the intensity of mental or moral action, he neg- lects the proper care of the corporeal system, he cannot reasonably expect to enjoy that measure of happiness, which he so strongly desires. I do not say, that the cul- ture of the mind may not be attended to, even if bodily health is unsound ; for many proofs might be adduced, where the mind has grown, notwithstanding many phy- sical obstructions were in its way. The truth here as- sumed is, that as health is one of the chief blessings of this existence, and as the mind can best act when there is the least of corporeal impediment, it should be our aim to keep in tune, as nearly as possible, the whole of that complicated system, which God has given us. Health is a duty as well as a blessing. We must study the laws on which it depends, and obey them. Mens sana in corjpore sano, a sound mind in a healthy body, was esteemed by the ancients the greatest blessing. It is to be lamented, that many pretended wise ones, in modern days, conduct as though they believed not this expressive saying. Who has not witnessed examples of this nature, - — where zealots in religion had entirely overlooked bodily comfort and convenience, and, in defiance of the laws which govern the physical man, were seeking and pretending to enjoy religion at the expense of health ! How much preaching, praying, and exhorting have been heard from those, who, instead of thus exerting their feeble frames, should have been silent ; but who verily thought they were doing God service, thus to spend their physical force for the spirit- ual good of themselves and others. The law of God, — TO UNIVERSALISTS. 89 the doctrine of Christ, teaches no such absurdity as this. It is true, the Scriptures teach self-denial ; but never at the expense of health. This would be a contradiction of the law of heaven. It is clear, then, that the laws which promote and reg- ulate bodily health should be strictly and constantly ob- served. In all labor and exercise, in arduous duty or exhilarating amusement and pleasure, we should remem- ber this j and thus observe one of the main articles in the great constitution under which we " live, and move, and have our being." As bodily health is not only an important blessing, but a duty, the health of the mind is no less needful and desirable. This the believer in gospel truth will con- sider. The same apostle who has spoken so pointedly on the duty of dedicating body and spirit to God, has also said, " The love of Christ constraineth us ; because we thus judge, that if one died for all, then were all dead : and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them and rose again." " The Christian lives to Christ alone ; To Christ alone he dies." Living to Christ implies, that we yield ourselves up to his laws and requirements ; not by raptures or periodical good feelings, and reiterated professions, but with the whole heart in all its ardor and power. Is the heart right ? should be the continual inquiry of the Christian. Yet, alas ! this inquiry is too often suppressed or for- gotten. And this forgetfulness is lamentable. Nothing can be more melancholy than to see a being like man, pos- 90 PRACTICAL HINTS sessed of all the faculties which render him the moral lord of this earthly creation, giving assent to the truth of Christ's religion, and at times feeling its influence so strongly in his thoughts and actions, in his private med- itations and public devotions, that he truly magnifies his nature, and evinces his relationship to the God of heav- en, — in the intervals of these feelings and actions " sinking in worldliness, governing himself in ordinary life by selfish maxims of temporal interest, obeying the passions and propensities of his animal being, and, in a word, living precisely as he would do, did he believe, that there was nothing higher or better in this poor life." This is not living to Christ ; it is not " growing up into him in all things " ; it is not a gradual, continued ad- vancement. It is a sad inconsistency of character and practice. He who would be a living believer in the Redeemer must lay the foundation and plan the super- structure in such a manner, that the Christian works and graces will all appear fitly joined and compacted, and thus constitute the mind a meet temple for the indwelling of the Holy Spirit. That this desirable object may be obtained, care should be taken, that, when we are most interested in the subject of religion, our resolutions to constant and vigilant Christian practice be formed. The advice of a judicious writer on the formation of Christian character is applicable here. " Now, while your mind is warm with its early interest in divine things, — now, while they press upon you with all their freshness, — now, take heed that you do not concentrate that inter- est, and use all its strength in the luxury of devout musing, or the excitements of study and devotion ; but carry it into your whole life ; let it be always present TO UNIVERSALISTS. 91 to you in all you do, in all you say ; let it form your habitual state of feeling, your customary frame of mind and temper. Make it your constant study, that nothing shall be inconsistent with it, but everything partake of its power. This is the watchfulness in which you must live. This is the purpose, for which you must exercise over yourself an unremitting and ever-wakeful discipline ; seeing to it, like some magistrate over a city, or some commander over an army, that all your thoughts, dispo- sitions, words, and actions be subject to the law of God, and the principles of the Christian faith."* Christianity demands the culture of the mind ; and culture implies discipline. Never shall we have a race of the true disciples of Jesus, until this subject is under- stood and generally practised. Christians themselves err in this matter. They have too long looked with indifference on intellectual and moral advancement. Man has not been seen in his true nature and worth. And even now, as I write of the culture of the mind, thou- sands of Christians think and act as though this was of but small importance. To toil hard, and do no inten- tional harm, is, in simple expression, about the substance of what they consider the object of life. As man is a dependent being, he must keep mainly in view the grat- ification and supply of his bodily desires and necessities, and attend to the mind as he may have leisure. This is the idea ; and though it contains a moiety of truth, it has much error in it ; because it is based on the false assumption, that man's chief end and aim should be, to minister to his bodily wants, and let the mind take care Ware. 92 PRACTICAL HINTS of itself. It is no better in theory than the old saying carried into practice, " Let us eat and drink, for to-morrow we die." It is a shame, that such gross darkness should yet linger in the Christian world. The desires of the human soul cannot be bounded by the objects of time and sense. In the every-day business and drudgery of life, the mind will go out from the dull routine of its secular employment, into the future, the distant, the spiritual and eternal. You cannot confine it. There is a voice within continually protesting against the perverse error, that moral culture is of secondary impor- tance. It speaks alike to the high and low, as society is wrongly or rightly ranked, to rich and poor, learned and unlearned. It addresses alike the tenant of the palace and hovel, the mover at " the receipt of custom," and the ploughman in the field. It calls for the moral advance- ment of Man. It tells us that titles, stations, distinctions, are all most truly honored by self-knowledge, self-culture, and Christian wisdom. It is the voice of God. Let us heed it, and be wise. How shall we best secure the proper culture of the mind? The plain, scriptural, common sense answer to this is, let the intellectual and moral faculties have the ascendency in all things. Self-examination, watchfulness, and prayer will assist in this great work. These will be the mightiest weapons in all our battles against our own weaknesses and errors; and as these have been separately considered, we merely allude to them here. The standard to be kept continually before us is the Lord Jesus Christ ; and in him shall we behold all those excel- lences desirable in our character, in order that we may prove ourselves his disciples. " He was tempted in all TO UNIVERSALISTS. 93 points as we are ; — he knew what was in man," — ■ and has " left us an example, that we should follow his steps." Would we perform this duty, let us begin early and in earnest to make the conquest within, that we become the true subjects of the King of Zion. It would be impossible to enumerate all the duties to be observed in the culture of the mind. I will only ad- vert to three, under which, perhaps, all the others may be found. 1. The suppression .of sinful desires. The proper gratification of all desires arising from the physical or moral constitution, is not prohibited by the divine word. On the contrary, directions are given concerning them, by the wisdom of heaven. Hence, in all desires of the heart, we should ask ourselves if they are in accordance with God's word, with our own real happiness, or with the happiness of others, all things being considered. Shall I be made truly wiser and better ? Will the great purposes and ends of my being be answered ; and shall I be led more devoutly to love and serve the great Giver of good in all things, in consequence of the gratification of this desire ? Such should be the inquiry of the mind, when prompted by desire ; and corresponding to a just answer of such inquiry should be the conduct. If the heart is truly honest with itself, there need be no lono- controversy between desire and duty. The latter will govern in all things. If the desire be strong against duty, there is the greater need of hard strife ; much of which is called for in the discipline of nearly every mind. Without such a course as this, we cannot reasonably hope to make any considerable advances in the knowl- edge of Christ ; and the Christian who disregards it, has 8 94 PRACTICAL HINTS practically neglected to make his calling and election sure. He has not duly considered nor understood the meaning of the apostle when he said, "But I keep under my body, and bring it into subjection ; lest that by any means, when I have preached to others, I myself should be a cast- away." 2. Control of the passions. Here opens before us a wide field of duty. The passions are to be governed and regulated ; and here is work for the moral powers. The mind is swayed, and the whole course of conduct too often determined by mere passion, where reason and judgment are not consulted. Myriads of evils come of this trans- gression. How necessary, then, the government of the passions. " He that hath no rule over his own spirit, is like a city that is broken down and without walls ;" open to every invading enemy. We see the need of the duty here named, in nearly all the common occurrences of life. We are almost constantly coming in contact with opposing thoughts, actions, and interests. The little grievances of life beset us on every hand ; and often do we feel a disposition to say and do rashly, when we should be the most rational and calm. In all these situations and trials, we must strive to keep the passions in subjec- tion, and practise that prudence which the Gospel re- quires. So in all transports of the soul where passion rises and seeks to keep the ascendency, reason is to stand sentinel, and see that her authority is observed and respected. Thus will the passions be made subservient to the happiness of the whole man, which is in accord- ance with the design of heaven, and which is demanded by the laws of the kingdom of Christ. 3. Correction of wrong habits. Man has been called TOUNIVEBSALISTS. 95 a "bundle of habits." Some of these habits are good; others are evil. The latter need removing ; but they are generally hard to eradicate. It requires a certain degree of vio-or, and a continued effort to overcome them. Some persons have comparatively few of these to contend against, from having been properly educated in early life, or from an uncommon intuitive perception of the orderly and the just. Yet every Christian finds himself in the way of these evils ; and it is his duty, so far as his own heart is concerned, to wage against them a war of ex- termination. He should keep in mind the injunction, " Cease to do evil ; learn to do well." It is as easy to adopt good habits as to follow bad ones. Learning to do well is like any other acquirement. A person learns to play on a musical instrument. He cannot at first perform with ease and alacrity ; yet practice will render his work comparatively easy of accomplishment, so that it will be no longer a perplexity, but a pleasure to perform. So with him who would eradicate bad habits, and learn to practice those that are good. Although hard in the be- ginning first to resist temptation, and perform the good part with ease ; though blunders, discords, and strange sounds may be heard ; yet, by continued perseverance, the task becomes more and more easy, the sounds more and more melodious, and the performer has overcome his weaknesses by learning to play w T ell. This comparison will be fully realized in the moral culture of the mind. In the work to which we have just turned our atten- tion, the best means are to be sought out and applied. Among the most important of these, we may reckon, 1. Books. No greater sources of knowledge are open to mankind than books. First of all these, in the estima- 96 PRACTICAL HINTS tion of the Christian, is the Bible ; and this should be his study and delight. The Scriptures are able to make us wise unto salvation. They testify of God and of Christ, and have the words of eternal life. Many an humble believer, whose acquaintance with other books has been exceedingly limited, has found in the Bible alone a wis- dom which has elevated him to an enjoyment and peace which works of mere human genius never could have done. So plain and powerful are its teachings, that the wayfaring man need not err, and the most languid and indifferent may be aroused to spiritual life. As the study of the Scriptures will be considered more at length in another chapter, I would here remark, that other books have also their claims on our attention. Many persons necessarily engaged in the active duties of life, cannot find time to study books as much as they desire. Such should limit their number, and be careful of the assort- ment. Let them be of the right kind ; those that will profit as well as entertain the mind. A writer already quoted has this advice on book-reading; "Be at all times engaged with two books ; one of a moral and devotional character, to keep your fiame of mind right, and your feelings in harmony with eternal truth ; the other of an instructive character, to enlarge your knowledge, and ex- tend your ideas concerning God and man and truth. Then you will never be at a loss for occupation. You will not fritter away precious hours in wondering what you had better do." # On the subject of reading books, take advice from good judges of reading, who will have your moral advancement in view. There is much book- * Ware. TOUNIVERSALTSTS. 97 trash which should be avoided, as the reading of it is use- less, if not pernicious. Bacon has given an excellent rule on this subject: "Read, not to contradict and con- fute, nor to believe and take for granted, nor to find talk and discourse, but to weigh and consider." 2. Meditation. This is a difficult duty to perform aright, amid the business and bustle of the world. Yet the mind requires it. Meditation is needed, that we may know ourselves ; that we may digest what we read and hear of an instructive tendency. Christian meditation enables us to become sober-minded ; to hold communion with the Father, and to have fellowship with his Son Jesus Christ. Doubtless some of the happiest hours of the Christian's pilgrimage are those of meditation. And by meditation we do not mean a mere rapture ; but such a communion with ourselves, and with the truth of God, as will result in good, by imparting spiritual strength, firmness, and decision to the character. In this way, meditation will be one of the most efficient aids in the culture of the mind. 3. Social intercourse. This is to be reckoned among the means of moral culture. We are social beings; and as we are called to hold intercourse with the world, we should always endeavour to render this intercourse profit- able. Whatever good we can freely impart to others, let us do it ; and whenever we can obtain good of them, we are bound to receive it with thanksgiving. Hence, in all our communication with the world, we should be governed by the rules of Christian benevolence and prudence ; and never let an opportunity pass of communicating and get- ting good. In addition to the various methods of com- munication, we have the faculty of speech; and this 8* ■■ 98 PRACTICAL HINTS should never be desecrated to unhallowed purposes. The tongue should be the medium of good. This truth we have already considered; and will only add, that in our daily conversation we should seek profit and instruction. "A word spoken in season, how good it is!" Permit me to add another suggestion. In order that there may be no room left for the admission of evil thoughts, it is necessary that all the little intervals of, life be provided for. In all duty, all labor, or recreation, see that no injurious thoughts take possession of the mind. On their first application for entrance, repulse them. Let your attention be given to " that which is good." Paley has remarked, that every man has some favorite subject, to which his mind spontaneously turns at every interval of leisure ; and that, with the devout man, the subject is God. I have thus glanced at the great work of moral culture ; and although the subject, abstractly considered, is inex- haustible, I must here leave it, in pursuit of other topics, which I desire to bring before the reader ; all of which, indeed, recognise this important duty, and which have in view the perfection of the man of God in every good work. Of all beings this side the world of endless purity and bliss, no one is so truly glorified as he whose mind is under the strict discipline of Christian faith, and hope, and love. Good men rejoice in view of such a mortal, and angels exult in songs of adoration. The language of another expresses our mind so clearly, that we ask its introduction to the reader. " We do not know that there is a more beneficent or a more direct mode of the divine agency in any part of the creation, than that which ' ap- prehends' a man, as the apostolic language expresses it, TO UNIVERSALISTS. 99 amidst the unthinking crowd, and leads him into serious reflection, into elevated devotion, into progressive virtue, and finally into a nobler life. When he has long been commanded by this influence, he will be happy to look back to its first operations, whether they were mingled in early life almost insensibly with his feelings, or came on him with a mighty force at some particular time, and in connexion with some assignable and memorable circum- stance, which was apparently the instrumental cause. He will trace all the progress of this his better life, with grateful acknowledgment to the sacred power which has advanced him to a decisiveness of religious habit, that seems to stamp eternity on his character. He feels this confirmed habit as the grasp of the hand of God, which will never let him go. From this advanced state, he looks with firmness and joy on futurity, and says, I carry the eternal mark upon me that I belong to God ; I am free of the universe, and I am ready to go to any world to which he shall please to transmit me, certain that everywhere, in height or depth, he will acknowledge me forever." # Let it be remembered, that Christianity is a progres- sive work, and that the mind is to grow, expand, and become more and more like the mind of Christ, " While life, and thought, and being last j" that whatsoever we do, should be done to the glory of God ; and that while we exist, our greatest happiness must be that of a mind subdued and quickened by the power and spirit of divine love. Let these things be * Foster's Essays, p. 534. 100 PRACTICAL HINTS known and understood by us, and we shall realize the full meaning of our Saviour's words, "The good man, out of the good treasure of his heart, bringeth forth good things." Before closing the remarks on our general topic, it will not be improper to consider, in a few words, the con- nexion between scientific knowledge and moral truth. Although the religion of Christ is so well adapted to all capacities ; the small as well as the great ; the ignorant as well as the wise ; it is, nevertheless, the companion of science and all practical knowledge. In proof of this, it is enough to say, that the most learned and enlightened minds on earth have humbly embraced and observed Christianity. The religion of the Gospel stands in eternal opposition to ignorance ; that ignorance now brooding over the heathen and unenlightened portion of the world, and that too prevalent in some portions of civilized and Christian communities. It proclaims the reign of knowledge, and bids darkness, error, and superstition retire. It calls on men to search for wisdom as for hid treasures, and fear not that Christianity will suffer in the broadest blaze of intellectual light. The more of real knowledge the mind obtains, the more lovely and interesting will Chris- tianity appear. Christians are called in Scripture " the light of the world." In agreement with this idea, is the exhortation of the apostle ; "What communion hath light with darkness? — Ye are all the children of light, and the children of the day : we are not of the night nor of darkness. —The night is far spent, the day is at hand : let us, therefore, cast off the works of darkness, and let us put on the armour of light." The more we investigate TO UNIVEESALISTS. 101 the laws of nature through the medium of the sciences, the more may we learn of God and his wonderful ways, and the more will our reasons for loving and serving him be multiplied. So that if the Christian mind goes on- ward in the attainment of human learning, it will, by causing all this learning to be made subservient to gospel truth, find an elevation which all the knowledge of tongues, and all the sciences communicated through them, alone, could never give. It is not, of course, here pretended, that all learned men are strongly inclined to Christianity. Infidelity has, indeed, boasted of her profound intellects ; but those were never made to understand God in his works. In rever- encing wisdom, they forgot its source. Their education was wrong, and their moral blindness was the conse- quence. But such minds are not to be ranked among the greatest; nor called, in the positive sense, truly great. Voltaire was certainly not a great man. His littleness in many things is contemptible. Nor was Hume great ; nor Paine ; nor are any of the more modern, living in- fidels, notwithstanding all the puffing and blowing about them. If their whole characters were sifted, true great- ness would not there be found. We must judge of this from another standard than that generally used by man- kind. It has been well said, that " the greatest man is he who chooses the right with invincible resolution, w T ho resists the sorest temptations from within and without, who bears the heaviest burden cheerfully, who is calmest in storms, and most fearless under menace and frowns ; whose reliance on truth, on virtue, on God, is most un- faltering." * Infidelity can show no such greatness as * Charming. 102 PRACTICAL HINTS this ; but Christianity abounds with it ; and the reason is obvious. The religion of Jesus is a religion of moral greatness; that true wisdom which sees all things in heaven above and earth below, bright with manifestations of God's greatness and glory, and uttering celestial strains in harmony with that Gospel, which is "the power of God unto salvation. " While, then, we value scientific knowledge, and seek to gain all our advantages will yield us, it is highly im- portant that we keep it. closely connected with religious truth. "Philosophy fails of its noblest object, if it does not lead us to God ; and whatever may be its pretensions, that is unworthy of the name of science which professes to trace the sequences of nature, and yet fails to discover, as if marked by a sunbeam, the mighty hand which ar- ranged them all ; which fails to bow in humble adoration before the power and wisdom, the harmony and beauty which pervade all the works of Him who is Eternal." * On the other hand, when philosophy and religion are united, they go onward in sweet and perpetual accord, leading the mind into new and ever-enlarging fields of divine knowledge and enjoyment, causing all the waste places of the human heart to be fruitful, and the whole mind and strength to be drawn out in cheerful obedience and praise to the King of kings. * Abercrombie on Christian Culture and Discipline. TO UNIVERSALISTS. 103 CHAPTER VI. IMPROVEMENT OF TIME. Who has not been astonished, if not grieved, in view of the rapid flight of time ? Who has not felt the truth of the expression of the Psalmist, " Behold thou hast made my days as an handbreadth ; and mine age is as nothing before thee? " Every mortal life proves, every moment declares, the truth of this statement. Sages have thought, poets have written, the young and the old, the great and the small, the wise and the unwise ; all have spoken or felt something of that influence produced on the mind by the flight of time. When we do reflect on the flight of time, it is general- ly with seriousness. Why ? Because human life is so short. We are hurried along so rapidly, all the while be- holding others falling and disappearing from our pathway, that we involuntarily ask, what meaneth this ? What is man, this creature of a few moments, that he must change and die so soon ? And what is that, of which, however great his desire for it, he can obtain but little ? Man is a shadow ; and this object of his desire is, that mystery called time. It is a familiar truism, that to the young, time seems long, to the aged short. We shall all know something of this difference, if we consult past experience. None who have arrived at the age of reflection will say, that time has always seemed alike to them. Do you not remember when, in your early morning of life, as you looked forward 104 PRACTICAL HINTS to some expected enjoyment, how long the time seemed ? When the hours hung heavily, and the days moved slow- ly along ? You were so eager, and so ardent, that you would fain anticipate all intervening time, and enter at once upon the prospective enjoyment. You remember this. And then you also know, that as you came onward in life's journey, — as its day advanced, the hours seemed shorter. You had become a subject of anxiety and care. New ways were opening before you ; and while you were busily looking here and there, time had gone on, never to be overtaken ; and you were wondering how it could be so ! This is the experience of all who live, and think, and act their part on the great theatre of human life. Nothing then can be of deeper importance to us, than the wise improvement of our time. " Whatsoever thy hand findeth to do, do it with thy might ; for there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest." Such is the language of di- vine wisdom. It tells us, that our present state of exis- tence is designed to be one of exertion ; that whatsoever of profit and advantage we can find to do while we con- tinue here, should be done ; for that, when we have once departed from the earth, there will be no returning to im- prove our neglected opportunities, to form new resolutions, or to weep over lost seasons of pleasure. It implies, that we strive to be useful in our day and generation, so that the world shall be the better for our having appeared in it, and that our example may live for the benefit of others, when we are sleeping in the silence of the grave. Of all men, the professing Christian should be the last to hold the least parley with indolence or the waste of time. He cannot justly do this with his Bible before TO UNIVERS ALISTS . 105 him. "Work while the day lasts," is the language of that book ; and he is solemnly bound to obey its dictates. It is his duty to do as much as he can while he lives, for the true happiness of himself and his fellow-men, and to the honor and glory of his Father in heaven. This un- derstood, he will be awake and alive to the duties of life, and seek to perform them in love, and with a willing mind. In the Old Testament we are presented with numerous proofs, that those who sought to give God acceptable ser- vice, were improvers of time. They preached and prac- tised against idleness and sloth. In the New Testament we have the " brightest and best " of patterns before us> — the Lord Jesus Christ. He came to do the will of his Father, and to finish his work ; to go about as a min- ister of mercy and love, " doing good." Even in early life, before the appointed time for his holy mission to com- mence had arrived, we find him sitting in the temple with the learned of the nation, " hearing them, and asking them questions." On being questioned by his parents as to the meaning of this, his reply is truly appropriate,. " Wist ye not that I must be about my Father's busi- ness ? " His life was given to the service of God, and to the welfare and happiness of man. Wherever he moved he was the true, active, ready philanthropist. He gave instruction to the ignorant, reason to the maniac, sight to the blind, speech to the dumb, hearing to the deaf, feet to the lame, health to the sick, joy to the mourner, re- demption to the captive sinner, and life to the dead. When the hour in which he was to be taken had arrived, that the Scripture might be fulfilled, he was watching and in prayer, while his disciples slept ; and before his ascen- 9 106 PRACTICAL HINTS sion to the Father, he appeared to these disciples, and instructed them in his wisdom, " opening their hearts, that they might understand the Scriptures." And he is set before us as " the author and finisher of our faith " ; he has " left us an example, that we should follow his steps." Safely are we instructed to look to Jesus. O, that indolence, of every description, might feel the force of his example, and hide itself in everlast- ing obscurity ! The apostles of our Lord were close imitators of their Master in this respect. They were actively engaged in the work of the Gospel. They labored and suffered re- proach. The apostle Paul, especially, is careful to en- join the duty of diligence and constant engagedness upon those to whom he writes. He compares the Christian life to a race ; exhorts his brethren to lay aside every weight, and their easily besetting sins, and to run, with patience, the race set before them. He exhorts them to be " not slothful in business, fervent in spirit, serving the Lord." His Christian life agreed with these injunctions ; and when ready to be offered, and the time of his de- parture was at hand, he was consoled with the reflection, that he had " fought the good fight, finished his course, and kept the faith," and that, " henceforth, there was laid up for him a crown of righteousness." Instances need not be multiplied where Jesus and his apostles set the example and enforce the precept of in- dustry or the improvement of time. The Christian reli- gion itself stands forever opposed to the spirit of indolence. They are as light and darkness. An indolent Christian is a living contradiction. " Pure and undefiled religion, is to visit the fatherless and widows in their affliction, and TO UNIVERSALISTS. 107 to keep one's self unspotted from the world." Visiting and administering to the necessities of our fellow-men, imply action ; and as to keeping unspotted from the world, indolence will not do this ; for it is always stained with disgrace, and has not force enough to wipe the stain away. Indolence and vice are often represented as in near rela- tionship, and this relationship will exist till they are de- stroyed together. How shall time be most advantageously employed? This should be the honest inquiry of every Christian be- liever ; and answers to it should be sought by the lights of reason and revelation. We must come home to our own " business and bosoms," — consult our circumstances, callings, gifts, and advantages ; and as no system of regu- lations will apply alike in all cases, we must seek to adapt certain general rules to our individual circumstances. In this way we may be made wise by consulting reason, experience, and observation. To decide for others, in a particular manner, how time should be employed, is beyond the province of the writer of these pages. Yet a few suggestions, as matter of opin- ion, may not be improper. He who looks around in the great world, will not dispute the evident fact, that too much of time is wasted with us all. Who will dare plead " not guilty," in the case ? In the secular world, — the farmer will, in many an instance, bear witness to the fact, that had his time been properly employed, instead of loitering away an hour, after sunrise, in useless conversation with a neighbour, he would have mended a portion of his broken wall, through which the beasts have made their way just in time to ruin a portion of his crop ; that he should have made due preparation for winter before it came upon him ■c 108 PRACTICAL HINTS in its sternness, and that spring should not have found him destitute of the necessary implements of husbandry, with which to commence his labor. All these necessary things would have been accomplished, had not time been wasted. For this reason the mechanic has failed, because, instead of executing, he has been continually laying plans and drawing models. For this, the merchant has missed an excellent bargain ; the lawyer has lost an important case, and the physician a patient. " Take care of tne pence, and the pounds will take care of themselves," is the motto of the lover of money. Take care of minutes, and hours and days will take care of themselves, may be said and practised with equal pro- priety. In order that time be rightly improved, two things are absolutely necessary ; namely, early rising, and a proper arrangement of time. 1. Early rising. In a majority of instances, too much of time is slept away. This fact is of such a serious nature, that it should claim the attention of all who have the free use of their physical powers. Ministers should preach about it, and the people should consider it and be wise. Let not the topic be deemed out of place here, or in the pulpit. Early rising is a Scripture doctrine. Hear the Psalmist, in his address to Jehovah, " My voice shalt thou hear in the morning, O Lord. In the morning will I direct my prayer unto thee, and will look up." The practice is scriptural. " Abraham got up early in the morning, — Moses rose early in the morning, — Joshua rose early, — Samuel rose early, — Job rose early, — king Darius rose very early in the morning. — Jesus came early in the morning into the temple, — and all the peo- TO UNIVERS ALISTS. 109 pie came early in the morning to hear him." * And the words of wisdom favor this duty. " I love them that love me ; and they that seek me early shall find me." This doctrine is not mere theory. The learned, the active, the wise and good of the earth ba.e not only preached, but practised it. One popular writer avers, that " he never knew any man come to greatness and em- inence who lay in bed of a morning." Franklin says, that " he who rises late, may run all day, and not over- take his business at last." BufFon gives us the history of his productions in a few words. " In my youth I was very fond of sleep ; it robbed me of a great deal of my time ; but one of my servants enabled me to overcome this evil. I promised him a crown every time he would make me rise at a certain hour. Next morning he did not fail to wake me, and to torment me ; but he only re- ceived abuse. The next day after, he did the same with no better success ; and I was obliged to confess, at noon, that I had lost my time. I told him, that he did not know how to manage his business ; he ought to think of my promise, and not of my threats. The day following, he employed force. I begged for indulgence ; I bid him be- gone ; I stormed ; but he persisted. I was, therefore, obliged to comply ; and he was rewarded every day for the abuse which he had suffered at the moment when I awoke, by thanks, accompanied with a crown, which he received about an hour after. Yes, I am indebted to poor Joseph for ten or a dozen of the volumes of my works." It is related of Frederick the Second, king of Prussia, that, even after age and infirmities had increased upon him, * Rev. Robert Robinson, in his " Morning Exercises," No. 1, has some very pungent remarks on this duty. 9* 110 PRACTICAL HINTS he gave strict orders never to be allowed to sleep later than four in the morning. Peter the Great, whether at work in the docks of London, as a ship-carpenter, at the anvil, as a blacksmith, or on the throne of Russia, always rose before daylight. " I am," says he, " for making my life as long as I can, and, therefore, sleep as little as possible." Dr. Doddridge makes the following striking and sensible remark on the subject. " I will here record the observation which I have found of great use to my- self, and to which, I may say, that the production of this work, (Commentary on the New Testament,) and most of my other writings, is owing, viz. that the difference be- tween rising at five and seven in the morning, for the space of forty years, supposing a man to go to rest at the same hour at night, is nearly equivalent to the addition of ten years to a man's life." These allusions are made, to set more directly before the Christian reader the importance of the virtue of early rising. Facts are more striking than mere statements of abstract truth. We live more by example than by precept. It is proper here to observe, that early rising, with the true economist, always presupposes a reasonably early hour of retiring. The practice of turning night into day is an extravagance, — an abuse of nature. That "night is the time for rest," is not only poetry, but sound divinity. For business, for devotion, or for both, what season is more truly appropriate than morning ? " The solemn stillness of the early morning is fit and friendly to the cool and undisturbed recollection of a man just risen from his bed, fully refreshed, and in perfect health. Let him com- pare his condition with that of half the world, and let him feel an indisposition to admire and adore his Protector, if TO UN1YERSALISTS . Ill he can. How many great events have come to pass in these six hours while I have been dead ! I feel my insignificance. The heavenly bodies have moved on ; the great wheels of nature have none of them stood still. Vegetation is advanced, the season is come forward, fleets have continued sailing, councils have been held, and, on the opposite side of the world, in broad noonday, business and pleasure, amusements, battles, and revolu- tions have taken place, without my concurrence, consent, or knowledge. Great God ! What am I in the world ? An insect ! A nothing ! ' In the morning, O Lord,' thou great being, 6 unto thee will I look up ! ' " # Such in reality may be the reflection, the meditation of the Christian heart. The day should begin with God ; with praise for his mercy, and prayer for his protection. And he who has the true knowledge of God within him, will rejoice thus to begin every day of his appointed earthly time. Each morning will be hailed with pleasure, and inspire in the heart an earnest desire to join with the innumerable voices of nature in rapturous adoration. The early morning ! It is the Christian's watch-time, praise- time, prayer-time; his period of preparation for the day's journey, for its strife and ease, its sorrow and joy. It is then he asks of God all needed strength to walk upright- ly, and wisdom to be kept from temptation and sin. The poet's direction applies to the Christian. " Serve God before the world ; let him not go Until thou hast a blessing ; then resign The whole unto him, and remember who Prevailed by wrestling ere the sun did shine. Pour oil upon the stones, ask sin forgiven, — Then journey on, and have an eye to heaven." * Rev. R. Robinson. 112 PRACTICAL HINTS 2. Next in importance to early rising, is the proper ar- rangement of time. This can be observed by all, of whatever business or profession. He who plans his own business, will gain much by having for each duty its ap- pointed time and season. No man ever lived a regular life without this ; and without it, no man ever accom- plished much. If we look into the histories of those who have been eminent in the world as warriors, sages, phi- losophers, or divines, we shall find, that, in almost every instance, their time has been economically arranged, and that what could not be accomplished in a moment, has been the result of patient labor, performed at stated and regular periods. The renowned Bonaparte was a strict economist of time. So was the great and worthy Wash- ington. His business was all marked with the greatest regularity ; and indolence could find no patronage with him, whom we justly term " the father of his country." Franklin was also a rigid economist of time. Every one, who has read his life, will remember this trait in his character. He was always employed, — always learning essons in everything, — gathering instruction from every important change of circumstances, which took place in the world around him. Among the host of divines who have appeared in the modern age, none were more dili- gent or scrupulous of time, than Mr. Wesley, of the Methodist denomination in England. " Better to wear out than rust out," was his motto, and he failed not in living up to it. So precisely were his journeys and preaching-circuits arranged, that it is said of him on one occasion, when told that he must wait ten minutes before crossing a certain ferry to fulfil an appointment, he ex- TO UN1VERSALISTS. 113 claimed, with much feeling, " Gracious heavens ! ten minutes gone forever ! " * A conviction of the great amount of time actually lost by us, should induce us strongly to improve that which is within our reach. We can have but a short period in which to learn all, and do all, that we accomplish in life. There is something melancholy in the following picture, which a distinguished author has drawn. " When we have deducted all that is absorbed in sleep ; all that is inevitably appropriated to the demands of nature, or irre- sistibly engrossed by the tyranny of custom ; all that passes in regulating the superficial decorations of life, or is given up in civility to the disposal of others ; all that is torn from us by the violence of disease, or stolen im- perceptibly away by lassitude and languor, we shall find that part of our duration very small, of which we can call * It is astonishing to think how much time may be gained by proper economy. It is said of the celebrated Earl of Chatham, that he performed an amount of business, even minute, which filled com- mon improvers of time with amazement. Look at Lord Brougham of England, decidedly one of the mightiest intellectual men of the present age. As the lamented Wirt has justly written, — " "With a load of professional duties, that would, of themselves, have been ap- palling to the most of our countrymen, he stood, nevertheless, at the head of his party in the House of Commons, and at the same time set in motion and superintended various primary schools, and various periodical works, the most instructive and useful that have ever issued from the British press, for which he furnished with his own pen some of the most masterly contributions, and yet found time not only to keep pace with the progress of the arts and sciences, but to keep at the head of those, whose peculiar occupations these arts and sciences were. There is a model of industry and usefulness worthy of all emulation." Let it not be presented to the Christian believer 114 PRACTICAL HINTS ourselves masters, or which we can spend wholly at our own choice." # In regard to the arrangement of time, every judicious person ought to be his own judge ; and he ought to seek the wisdom of heaven in making his judgment just. The individual whose profession leads him to study, should have his hours of physical labor, or exercise ; and the one who is called to bodily toil, should have his hours of reading and profitable conversation. It is impossible, however, to give a uniform rule on this subject ; because there is a great difference among men in occupation and opportunity, and in the amount of leisure they may com- mand. The business, — the honest calling of life, must be primarily and properly attended to. And here every one should remember, that it is a part of his or her busi- ness to seek the improvement of the mind ; and seize on time in which to do this. There is a dangerous error at work in the world. It is continually intruding itself where it has no right to come. I refer to that idea entertained and expressed by many, when asked to study for their moral and intellect- ual improvement, that they are so much engrossed in other matters, they cannot spare time ! There are many, very many, in the common walks of life, who might be- come far more useful than they now are, could they only be brought to think, that it is as much their business to seek the improvement of their minds, as it is to strive for bodily sustenance and comfort. Talk to such of giving their attention to the improvement of the mind, the cul- tivation of the social virtues, the promotion of moral * Dr. Johnson. TO UNIVERSALISTS. 115 goodness in the community around them, and you strike " as one that beateth the air." There is no response, — no sounding back of thoughts, that indicate a wish for the mind's true happiness, only as it is connected with money-getting or amusement. In most cases, this excuse, " I cannot spare time," is irrational and dishonorable. It need not occupy a great portion of the time, for those who labor with their hands, to look out for the culture of the mind also. For, by proper management, a large share of valuable information may be obtained in a short time ; and of this any man may become convinced by trying the experiment. There is time enough wasted and lost in what men call pleasure, which, if rightly appropriated, would place them in a high state of mental and moral cultivation. It has been point- edly remarked, that " time can be found to ride, and dance, and sing, and lounge, and talk nonsense ; but, alas ! how many think they cannot spare time to attend to the noblest and best part of their nature ; that which alone elevates and causes them to feel the divinity with- in." Against this lamentable indifference, we should " strive with all diligence " ; seeking to do the best with all the moments of our time. We may do much more than we imagine, if we only watch well, and lay our plans wisely. There are those, who are not willing to content them- selves with doing little for their mental or moral benefit ; and as their time is so much occupied in the secular affairs of life, they make no effort whatever to this effect. This is wrong. They should do what they can, however little it may be. Even a few minutes in a day -may be turned to a profitable account. Minutes will soon amount 116 PRACTICAL HINTS to hours ; and hours of improvement are surely valuable. The remarks of another, on this very topic, are applicable here. " I am persuaded, that there is scarcely any one, however engrossed in necessary cares, who may not find, for mental or moral improvement, an hour a day. By greater care of the minutes which he wastes, by abridging a little from his meals, a little from his pleasures, and a little from his sleep, it would be easily accomplished. If one be in earnest as he should be, if he seek for wisdom as for gold, and for understanding as for hid treasure, it will be no impossible thing to find the requisite time. Few men but could readily gain an hour a day, if they were to gain by it a dollar a day. Indeed, it is often seen in actual life, that a person to whom religion has become an object of deep concern, contrives to devote to his books more time than this, though before he would have thought it impossible. Nothing is wanted but the ' wil- ling mind.' If one feel the necessity, everything will give way. Rather than remain ignorant and without progress in the truth, he will cheerfully watch an hour later at night, and rise an hour earlier in the morning. The gain to the mind will more than balance the incon- venience to the body." # Fragments of time are to be looked after ; for these are all valuable to us ; and habit will teach us how to press them into our service. Dr. Channing, in his lecture on Self-Culture, tells us of one with whom he was acquainted, of vigorous intellect, who had enjoyed few advantages of early education, and whose mind was almost engrossed by the details of an extensive business, but who composed * Ware. TO UNIVERSALISTS. 117 a book of much original thought, in steamboats, and on horseback, while visiting distant customers. No man in his right mind should keep up this vain plea of no time for the improvement of the mind. All are bound to do something, and to "do it with their might." The Latin motto, Dum vivimus, vivamus, is an excel- lent one. Nobody need fear to follow it, in the true, philosophical sense of the saying. The great object of life is to live well. But in what does good living consist? In meats, drinks, equipage, or wealth ? Thousands are living as though it were so. But true wisdom gives a widely different answer. " A man's life consisteth not in the abundance of goods which he possesseth." To be surrounded with temporal blessings is not to live well. There is a poverty more to be deplored than that which besets the pocket, or the dwelling of the lowly and desti- tute. It is the poverty of the mind. He is the subject of it, who, in his longings and graspings after bodily ease and enjoyment, forgets that he has a soul. Such a man is poor, although he may have thousands, or even millions at his disposal. He has yet to understand, that a well- stored, well-regulated mind is of more value than all earthly considerations ; and that they who live for the moral happiness of others, according to the Christian pre- cept, are living to themselves, and to their God, and will be truly blessed in all their appointed time in the earth. Doddridge has correctly stated the true secret of living: " ' Live while you live,' the epicure would say, ' And taste the pleasures of the passing day ;' ' Live while you live/ the sacred preacher cries, ' And give to God each moment as it flies.' Lord, in my heart let both united be ; I live in pleasure while I live to thee." 10 113 PRACTICAL HINTS This speaks the sentiment of a Christian heart. And so does the language of Dr. Scott in the following extract. "Time is an universal talent, which every Christian should redeem from useless ways of killing, that he may employ it in some beneficial manner ; for idleness is intolerable in a disciple of him who c went about doing good.' Every man has influence in his own circle, however contracted, and may improve it to good purposes. For did we duly consider our obligation to God our Saviour, the great, end for w T hich our lives are continued, and the near approach of death, a desire would be excited in our hearts to live to his glory, and to serve our generation ; and this would in- fluence us to improve all our advantages to this purpose. And were every professor of the Gospel thus 'steadfast, immovable, always abounding in the work of the Lord/ the blessed effects that would follow, may in a measure be conceived, but can never be fully estimated."* Life is short ; and as it is the gift of an all-wise Creator, and as we can make it, in a measure, happy and profitable, if we will, it should be our aim to redeem the time allotted us, under the direction of that wisdom which is from above. It is indeed humiliating to think, that there should exist those created in the moral image of their Maker, endowed with bodily capacities every way fitted for happy exertion, with minds capable of constant progression, infinite improvement, who can consent to waste away some of the best portions of their lives in frivolous pursuits, rounds of dissipation, empty pleasures, and sickening indolence, till death takes them away, and the grave closes the scene. What base ingratitude to the Giver of " every good and perfect gift " ! * Scott's Essays. TO UNIVERSALIS TS. 119 The improvement of time, then, as we stated at the beginning of the chapter, is one of the most important considerations that can enter the human mind. It should be impressed upon the young heart in faithfulness and truth, and should never leave us in all the successive stages of life's journey. The very thought, that with us time may suddenly and shortly close, should make us all diligent, and induce us never to put off till to-morrow, that which can be done to-day. The poet speaks admirably, when he says, tl Begin, be bold, and venture to be wise ; He who defers his work from day to day, Does on a river's bank expecting stay, Till the whole stream which stopped him should be gone, Which runs, and as it runs, for ever will run on." Christian reader ; let us give all diligence to the heed- ing of these admonitions, drawn from the word of divine truth, and the wisdom and experience of the wisest and best of men. Let us look to our Master, Christ, the pat- tern of diligence in goodness and truth ; and, as professors of his name, heed the advice of the apostle, with which I close this chapter. " Therefore, let us not sleep, as do others ; but let us watch and be sober. For they that sleep, sleep in the night; and they that be drunken, are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love, and for an helmet the hope of salvation. For God hath not ap- pointed us unto wrath, but to obtain salvation by our Lord Jesus Christ ; who died for us, that whether we wake or sleep, we should live together with him." 1 Thess. v. 6-10. 120 PRACTICAL HINTS CHAPTER VII. READING OF THE SCRIPTURES. Excellent was the advice of the Saviour ; " Search the Scriptures." And it is highly important that Chris- tian believers, in every age, comply with this advice. To attempt any good progress in the Christian journey, with- out much attention to the word of God contained in the Bible, would be like the intention of the traveller to reach a certain place, when he had never made himself ac- quainted with the road leading to it, and who would take no measures to inform himself concerning it. It is pleasing, when we come to speak of the study of the Scriptures, to find ourselves in such elevated com- pany ; the great, the wise, the good, of various times and places, who, in the true spirit of devotion, have left their testimony for the world in favor of the " book of books." Let us linger for a kw moments in their presence, and hear their statements, and prepare our minds by that which we may hear, for a direct inquiry into the most profitable manner of reading the Scriptures, so that they may indeed prove unto us " profitable for doctrine, for reproof, for correction, for instruction in righteousness." The eulogy of Sir William Jones, upon the Bible, is full of truth. " The Scriptures contain, independently of a divine origin, more true sublimity, more exquisite beauty, purer morality, more important history, and finer strains both of poetry and eloquence, than could be col- lected, within the same compass, from all other books that TO UNIVERSALISTS. 121 were ever composed in any age, or in any idiom. The two parts of which the Scriptures consist, are connected by a chain of compositions, which bears no resemblance, in form or style, to any thing that can be produced from the stores of Grecian, Indian, Persian, or even Arabic learning. The antiquity of these compositions no man doubts ; and the unrestrained application of them to events long subsequent to their publication, is a solid ground of belief that they were genuine productions, and consequently inspired." When Locke was asked by a young man the shortest and surest way to attain a knowledge of the Christian re- ligion, in the full and just extent of it, his reply was, " Let him study the Holy Scriptures, especially the New Tes- tament. Therein are contained the words of eternal life. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter." Milton, the great poet, has said, " There are no songs comparable to the songs of Zion, no orations equal to those of the prophets, and no politics like the Bible, for excellent wisdom, learning, and use." Boyle has written, " It is a matchless volume ; it is impossible that we can study it too much, or esteem it too highly." And Selden, " There is no' book upon which we could rest in a dying hour, but the Bible." And Steele, " The greatest of pleasures with which the imagination can be entertained, are to be found in sacred writ ; and even the style of the Scripture is more than human." And Sir Isaac Newton, " We account the Scripture of God to be more than human." Bishop Porteus, in one of his theological productions, holds forth the following opinions in relation to the great charter of the Christian faith. "Other books may afford 10* 122 PRACTICAL HINTS us much entertainment and much instruction, may gratify our curiosity, may delight our imagination, may improve our understandings, may calm our passions, may exalt our sentiments, and improve our hearts. But they have not, they cannot have, that authority in what they affirm, in what they require, in what they promise and threaten, that the Scriptures have. There is a peculiar weight and energy in them, which is not to be found in any other writings. Their denunciations are more awful, their con- victions stronger, their consolations more powerful, their counsels more authentic, their warnings more alarming, their expostulations more penetrating. There are pas- sages in them throughout so sublime, so pathetic, full of such energy and force upon the heart and conscience, yet without the least appearance of labor and study for that purpose ; indeed, the design of the whole is so noble, so well suited to the sad condition of human kind ; the morals have in them such purity and dignity ; the doctrines are so perfectly reconcilable with reason ; the expression is so majestic, yet familiarized with such easy simplicity, that, the more we read and study these writings, with pious dispositions and judicious attention, the more we shall see and feel of the hand of God in them." "But that which stamps upon them the highest value, that which renders them, strictly speaking, inestimable, and distinguishes them from all other books in the world, is this, that they, and they only, contain the words of eternal life. In this respect, every other book, even the noblest compositions of man, must fail ; they cannot give us that which we most want, and what is of infinitely more importance to us than all other things put together, — Eternal Life." TO TJNIVERSALISTS. 123 Such are the opinions of men, who, whatever might have been their various speculative views, entertained the highest respect and veneration for the word of God. They spake as they were impelled by a sense of truth and jus- tice; and their testimony meets with a ready acceptance in the heart of every sincere Christian to whom it may come.* I. One great object of interest in the study of the .Scriptures, is to enlighten the understanding. It is im- portant that we be freed from error, and led into truth ; that we perceive and renounce all wrong opinions, and embrace those which are clearly set forth in " the law and testimony." God has made us intellectual beings ; and his revelation speaks to our understandings ; and we are called upon to examine all opinions and doctrines ad- vanced, and try them by the true standard, — the Word. Opinions which cannot abide this test, must come to nought. Every true lover of Christian freedom and scriptural investigation, should be found on the side of free inquiry; not that which is reckless of all restraint, and too often runs into wild or deadly skepticism ; but that which, while it seeks with all diligence to know "what is truth," re- members that its author is greater than man, and that he * Even unbelievers themselves have admitted the Bible to be a book of superior excellence. Herbert, Chubb, Tindal, Rousseau, and others, have given their testimony in favor of it. The language of the last- named individual is peculiarly striking. " I confess that the majesty of the Scriptures strikes me with admiration, as the purity of the Gos- pel has its influence on my heart. Peruse the works of our philoso- phers, with all their pomp of diction ; how mean, how contemptible are they, compared with the Scripture ! Is it possible, that a book, at once so simple and sublime, should be merely the work of man ? " 124 PRACTICAL HINTS requires of his children a patient searching "for his wisdom as for hid treasures." Well has Dr. Clarke written at the close of his Commentary on the Scriptures ; " The doctrine which cannot stand the test of rational investiga- tion, cannot be true ; and those which shrink from such a test, are not doctrines of pure revelation. We have gone too far when we have said, 'such and such doctrines should not be subjected to rational investigation, being doctrines of pure revelation.' I know no such doc- trine in the Bible. The doctrines of this book are doctrines of eternal reason ; and they are revealed be- cause they are such. Human reason could not have found them out ; but, when revealed, reason can both apprehend and comprehend them. It sees their per- fect harmony among themselves ; their agreement with the perfections of the Divine Nature, and their sovereign suitableness to the nature and state of man. Thus reason approves and applauds. Some men, it is true, cannot reason ; and, therefore, they declaim against reason, and proscribe it in the examination of religious truth. Were all the nation of this mind, Mother Church might soon reassume her ascendency, and 'feed us with Latin masses and a wafer god.' "Men may incorporate their doctrines in creeds or ar- ticles of faith, and sing them in hymns; and this may be all both useful and edifying, if the doctrine be true ; but in every question which involves the eternal interests of man, the Holy Scriptures must be appealed to, in union with reason, their great commentator. He who forms his creed or confession of faith without these, may believe any thing or nothing, as the cunning of others or his own ca- prices may dictate. Human creeds and confessions of TO UNIVE RS ALISTS 125 faith have been often put in the place of the Bible, to the disgrace both of revelation and reason. Let those go away ; let these be retained, whatever be the consequence. Fiat justitia : mat ccelum. " No man either can or should believe a doctrine that contradicts reason ; but he may safely credit (in any thing that concerns the nature of God) what is above his reason ; and even this may be a reason why he should believe it. I cannot comprehend the Divine nature, therefore I adore it ; if I could comprehend, I could not adore ; forasmuch as the nature or being which can be comprehended by my mind, must be less than that by which it is comprehended, and therefore unworthy of its homage. The more knowl- edge increases, the more we shall see that reason and learning, sanctified by piety toward God, are the best in- terpreters of the Sacred Oracles. "O thou who dwellest between the cherubim, shine forth! and in thy light we shall see light." This language is deserving the attention of all who prize religious freedom and rational inquiry in every land, and in all ages of the world. If we would run clear of many gross absurdities, into which even great minds have been drawn by listening to the voice of popular tradition, and refusing to reason for themselves, we must cleave to the Scriptures, and read them with an understanding heart. There is much yet to be done, even in the Christian community, before the Scriptures will be properly read and examined. Many errors are to be corrected. The individual who would become acquainted with the true meaning of the Bible, is not to place implicit confidence in what has been told by others, who have stood in the 126 PRACTICAL HINTS relation of guides and teachers to him ; nor is he to sup- pose that, because the majority think as he has been led to think, therefore he and they are, indisputably, sound in faith. Neither is he to turn a deaf ear to those who ad- vance opposite opinions, and endeavour to drown their voices and arguments with the cry of "heresy." This will not be right. He is to come to the Bible on the broad ground of a continual inquirer after truth ; an,d if he does this in reality, he cannot be a bigot ; and he will be, according to the proper definition of the term, — free; free to think and investigate, without asking himself whether it will be safe to announce his opinions to the world ; but whether they are the result of honest investi- gation ; and, having decided this, to avow them, whether smiles or frowns shall meet him in consequence of his profession. It cannot be denied that great injury has been done to the cause of truth, and great freedom of speech given to unbelievers, by the injudicious conduct of some who were warmly attached to Christianity and the Bible. They have contradicted themselves. They have declared rea- son to be a dangerous enemy to scriptural investigation, and that the Bible is full of mysteries ; but when called upon to argue in defence of their own doctrines, they have always used their reasoning powers, and have wondered why others could not see what to them appeared so plain and void of mystery. It is strange, that this practical con- tradiction is not more plainly seen. Let every true Chris- tian inquirer and freeman avoid it, and practise in accord- ance with the apostolic injunction, " Prove all things ; hold fast that which is good." While we are on this part of our subject, it may be TO UNIVERS ALISTS. 127 well for us to seek some general directions in regard to the perusal of the divine word. The following remarks of an able and careful writer on the right reading of the Scriptures, are so peculiarly in point, that I cannot dis- pense with them in this place. The space they occupy cannot be better filled. " In order to understand the Scriptures, it appears to us of the first importance, that we read them in the very s.ame state of mind in which we would read any other book that we were intent on comprehending. The pro- priety of the rule, in this general form, is obvious. But to follow it into some of its particular applications, we must add, that it is desirable to maintain, in this case, the same freedom, as in others, both from distressing anx- iety and oppressive awe. One would naturally conclude, from the language of many Christians, that they relied with peculiar confidence on the impressions they received while reading the Bible under the influence of those very feelings. But what is more certain, than that such emo- tions always disturb our perception and paralyze our reason, thus impairing the very faculty of forming views clear and exact ? We ought, indeed, to treat the Bible with sincere respect, but, at the same time, with perfect familiarity. He who gave it to us, gave it to be used, not to be idolized. If regarded as a fearful object, can we wonder, that its whole appearance becomes distorted in our apprehension ? If approached only with reserved formality on one hand, or with feverish perturbation on another, have we any right to expect a true conception of its contents ? " We must observe again, that the reading of the Scriptures should not be attended to, merely as a pious 128 PRACTICAL HINTS exercise, or in the supposition, that they will sanctify us by some spiritual influence, mysteriously imparted. This would be to use them, not as a rational means of instruc- tion, but as a sort of sacred charm ; as though the inspira- tion under which they were composed, was but another name for enchantment. An impression of this nature has, however, almost universally affected the public mind ; and it may not unfrequently be detected, by a peculiar tone, accent, and reserve, even in those who have already discovered its impropriety. A certain portion, perhaps a chapter or two, is selected to be read merely as a reli- gious service; and because it is sacred writ, it is supposed that, if chanted with due reverence and devotion, it must produce a spiritual illumination of the mind. Meanwhile, this very persuasion, together with the previous mental preparation, will of course result in certain effects on the feelings and on the fancy ; and these effects are imme- diately attributed, with unsuspecting confidence, to the passage of Scripture which has been read. But the fal- lacy of this notion will appear, if we reflect that nobody of common sense would use any other book in this way, if his object was to understand it. And such a use of the Bible ought never to be called the study of it, nor indeed the reading of it ; but, rather, a sort of religious incantation, in which the impressions arising are to be re- ferred as much to the imagination as to the book itself. " We do not deny, that the practice, absurd though it is, may become an occasion of cherishing pious emotions, either of the genuine or of a spurious character. So, in- deed, may any other exercise, that is habitually associated with the same disposition of mind. The devout Catholic derives, in this way, a similar influence from the religious TO UNIVERS ALISTS . 129 act of counting his beads, or of listening to the prayers of his church in an unknown tongue. These services are to him, indeed, unintelligible ; but, by the power of association, by their known relation to religious subjects, they may tend to excite his piety, such as it is, to sup- press what he already regards as his earthly passions, and to suggest to his ever active thoughts a thousand ideas more or less real. And it is easy to perceive, that such .effects may be as readily produced, by using the Scrip- tures in the same manner, as a substitute for the rosary and missal. But we insist upon it, that this indulgence of the feelings and of the fancy, how religious soever, ought not to be mistaken for an exercise of the reason, nor for a safe method of gaining instruction. Indeed, the immediate aim, in those cases, is, either to discharge what the person deems a sacred duty, or else to produce in himself a certain temper and excitement of mind ; and, if he reads the Bible with such motives only, he should expect nothing more than the attainment of these objects^ nor hope to acquire, in addition, an understanding which he has not properly sought. " It may be well to observe, that the more sure and advisable method of deriving even a sanctifying influence from the Scriptures is, through the medium of their doc- trine, their true sense. Let us acquire this, in the first place, as we would that of any other book ; and, having measured it in our minds, make it the chief subject of our meditation, that it may exert its proper influence on our temper and affections." # We have stated one great object, which should be ever * Rev. H. Ballou, 2d. Univ. Expos. Vol. I. Art. XXX. 11 130 PRACTICAL HINTS before us in the investigation of the Scriptures. They are given us, that we may, under their direction, become truly enlightened and wise. We should, therefore, seek their doctrines with a willing mind, in the full exercise of all our conscious powers ; knowing that to every sin- cere inquirer after " the truth as it is in Jesus," the bless- ing of the Most High will come, and his pathway be made radiant with the light of salvation. II. There is another object to be attained in the read- ing or study of the Scriptures ; the improvement of the heart. Many, who read with clear understandings, neg- lect to practise what they learn from the Bible. They talk well, — theorize well ; but are sadly deficient in Christian graces. Such should remember, that the Scrip- tures are for the constant companionship and guidance of " the man of God," that he may be made " perfect in every good work." The Psalmist has expressively said, " Thy word is a lamp unto my feet, and a light unto my path." He who would know God's will, and do it, must be in constant attention to the divine Directory. He will find in that all the rules of life, stated in the clear lan- guage of unerring truth. As it is necessary, that we be not forgetful and unprof- itable students of the Bible, certain practices should be observed, which will serve to make our communion with the Scriptures profitable to ourselves, and acceptable with Him who searcheth the heart. And, 1. We should read with attention. It is by taking heed unto the word, that we are to advance in Christian knowledge. When Moses gave the law of God to the children of Israel, this was his advice to them. " Set your hearts unto all the words which I testify among you TO UNIVERSALISTS. 131 this day." This advice applies to the reader of the Scriptures. He is to set his heart upon them : his whole mind is to be in the study, so that his profiting may ap- pear unto all. This is not properly regarded. " Think for a moment," says a popular writer, " what is achieved by attention. It was by attention, that Cuvier attained such perfection in comparative anatomy, that, when a little bone w T as shown him, he could tell to what class .of animals it belonged. It is by attention to his barome- ter, that the mariner avoids shipwreck. It is by atten- tion, that the deaf and dumb are taught language, and the blind learn to read. By attention the Indian finds his way through pathless forests ; and the physician, by attention to the skin, eye, and pulse of his patient, ap- plies his healing art. It is by attention, that c we learn to read in the human face beamings of love that no lan- guage can express, and of aversion that no language can conceal.' It is only by attention, that, as our eyes pass over a book, we transfer its knowledge into our own minds." * By strict attention, the reader of the Scrip- tures may be made wise ; but without this, he will be but little or no better for all the time passed with the word of life open before him. If an epistle from a dear earthly friend is presented to us, we read with avidity, that its contents may be learned. When our greatest and dear- est friend addresses us, shall we be less attentive ? When we come to the Scriptures, it should not be to see how much we can read, but what we can understand. Paul has said, " In the church I had rather speak five words with my understanding, that by my voice I might * Miss Sedgwick. 132 PRACTICAL HINTS instruct others also, than ten thousand words in an un- known tongue." It was the inquiry of Philip to the Ethiopian, " Understandest thou what thou readest?" This is the Christian motive, — to understand the truth. The remarks of another are applicable here. " Do not task yourself with a certain quantity of reading at the regular seasons devoted to the study of the Bible. This may lead you to hurry over it, without ascertaining its meaning, or drinking in its spirit. You had better study one verse thoroughly, than to read half a dozen chapters carelessly. The nourishment we receive from food de- pends less upon the quantity taken into the stomach, than upon the perfect manner in which it is digested. So it is with the mind. One clear idea is better than a dozen confused ones ; and there is such a thing as overloading the mind with undigested knowledge. Ponder upon every portion you read, until you get a full and clear view of the truth it contains. Fix your mind and heart upon it, as the bee lights upon the flower ; and do not leave it till you have extracted all the honey it con- tains." * 2. We should read alone, if possible. By reading in retirement, the mind can be more intently fixed on the subject. In the distracting scenes of life we are prevent- ed from giving our whole soul up to meditation and study. It is only in retirement that we can hold that intercourse with ourselves and with the Scriptures which we need, and without which we cannot grow in grace. When in secret with the word of God, our mind can become de- voted to it, and the communion we then experience will * The Closet, by Harvey Newcomb. TO UNIVERSALISTS . 133 prove to us delighting and profitable. No better com- panion in secret can be found, than the record of God's truth. It will show us our own hearts, — will point out our weaknesses and follies, — declare to us our sins, — and give us such advice as will, if heeded, keep us from the power of the tempter. As we would seek to hold confidential intercourse in private with a true friend, whose word never deceived us, so should we seek, in sa- cred retirement, that friend, whose word will direct us safely in every vicissitude of life. Such a friend is the Bible. " When once it enters to the mind, It spreads such light abroad, The meanest souls instruction find, And raise their thoughts to God." 3. We should read with a prayerful spirit. We come to the Scriptures with minds in need of instruction ; and we must seek the true means to obtain it. " If any man lack wisdom, let him ask it of God, who giveth to all men liberally, and upbraideth not." The way is made plain : we may walk in it if we will. " He that asketh receiveth ; and to him that knocketh it shall be opened. 5 ' Such is the direction of the Saviour. He assures us, that the Father is more willing to give good things to them that ask him, than earthly parents are to give good gifts to their children. He will not reject the petition of that soul who prays to him for the influences of his spirit in searching for scriptural truth ; and who follows up the in- vestigation in the light of that spirit. The Saviour prom- ised his disciples, that when the Holy Spirit should come, he would " guide them into all truth." And such will be the blessing on every prayerful reader of the Scriptures. 11* 134 PRACTICAL HINTS One reason why so many readers of the Bible are not guided into the truth, is, they do not pray as they ought when they come to this book. If they pray at all, it is with the idea in their minds, that no part of the Bible can contradict certain opinions, which they have been led to re- gard as truth. Their prepossessions are stronger than their prayers. Then, again, many study the Scriptures with- out thinking, that a prayerful spirit is necessary, and often wonder how little they know, for all the pains they have taken to read. They cannot advance, because they have neglected to take the most efficient aid. The cripple cannot easily run a race, nor the purblind see dis- tinctly. The spirit cannot keep in the way of Christian knowledge, and perceive the true light, where prayer is restrained or neglected. The prayerful reader of the Bible will best understand the language of the Psalmist ; " The law of the Lord is perfect, converting the soul. The testimony of the Lord is sure, making wise the sim- ple. The statutes of the Lord are right, rejoicing the heart ; the commandment of the Lord is pure, enlighten- ing the eyes." 4. We should read with humility. The proud and self-sufficient spirit can be but little benefited from an in- tercourse with the Bible. Such a spirit must be humbled before it can be profited. God speaks to us, and we should be all attention ; and our hearts should meekly learn to receive his divine instructions. Mary " sat at Jesus' feet and heard his words " ; and thus chose the good part which should not be taken away from her. We should be like her in this respect. The Teacher will lead us aright if we enter his school as learners. It has been truly written, in relation to the reading of TO UNIVERSALISTS . 135 the Scriptures, that " we must not say we can decide how much God ought to reveal. We cannot explain or under- stand the mysteries which hang around every grain of sand and every drop of water ; much less can we expect at once to have a revelation about a Being whom no eye ever saw, and a country ' from whose bourne no travel- ler returns,' without meeting with difficulties and myste- ries. Reverence towards God demands, that we read his word with humility. We must be docile. We are igno- rant, and need instruction ; we are dark, and need illu- mination ; we are debased by our passions and sins, and need elevating. The touch of reason cannot enlighten what hangs beyond the grave ; the conjectures of the im- agination only bewilder ; and without receiving the Bible with the spirit of a child, you will conjecture, and theorize, and bewilder, till you find yourself on an ocean of uncertainty, without a chart to guide you, a compass by which to steer, or a haven which you can hope to make." * Much of the skepticism and unbelief among men may be traced to a lack of humility in coming to the Scriptures. Professing to honor reason, such unfortunate minds have dishonored one of its first principles, — that which teaches humility in the investigation of all truth. 5. Read that you may apply its truths to yourself. " Thy word," says the Psalmist, " have I hid in my heart, that I might not sin against thee." He who reads the Scriptures with this end in view, will stand in the day of temptation, be made conqueror over his evil propensities, and prove himself a true child of the kingdom. But he must be careful, that such is his determination. When * Todd's Student's Manual. 136 PRACTICAL HINTS the Bible points out his faults and his sins, he must see and acknowledge, and strive to correct and repent of them. The Bible never fails to tell us what we are, without flat- tery or equivocation. Like its Author, it is no respecter of persons. " For the word of God is quick and power- ful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. — The commandment is a lamp, and the law is a light, and reproofs of instruction are in the way of life." When we consult this man of our coun- sel, we are told the whole truth in relation to our own thoughts and actions ; and are faithfully admonished and directed. In reading it, therefore, we should remember this, and suffer it to speak to us as did Nathan to David, — " Thou art the man." 6. We should read, if practicable, at regular and stated seasons. It is said of the Bereans of old, that they "searched the Scriptures daily." Their advantages, surely, could not have been greater than ours ; and yet how few, comparatively, in this Christian day, are in the habit of the daily study of the Scriptures. The Bible rests on the shelf, table, counter, desk or library, — un- read, unopened, and too often unnoticed in places where it is said Christians dwell ! Such Christians need awak- ening. The Bible is the best earthly friend we can look upon ; and should, therefore, receive our deep attention and love. We can find seasons for consulting it, if we resolve on so doing. These seasons should be marked out and observed, as we observe the times for the eating of our daily food. The mind, as well as the body, needs to be regularly refreshed. The word of God is " the TO UN1VERSALISTS. 137 bread that cometh down from heaven, and giveth life to the world." Whether morning, or evening, or any other portion of the day, shall be chosen for consulting the Word, by dili- gent and faithful observance of the season, w T e shall be led to welcome it as one in which our soul is delighted and refreshed, and carried onward in spiritual improve- ment and holiness. . As we choose a special time for consultation with the Scriptures, it will be well to observe, also, some system in reading them. Improvement is our object ; and all that conduces to this should be sought. Cursory reading will not be of such permanent benefit as that which is systematic. A little truth gathered up in this way, is w T orth much, because it is more likely to be kept in mind. It is confidently believed, that by heeding the directions here given, the Christian believer will find entrance into the glorious pathway of everlasting Light, where he shall behold the mysteries and admire the perfections of God, and rejoice in the work of duty to himself and his fellow-men. In closing this chapter, we would appeal to every read- er, in favor of the Scriptures. Make the Bible the man of your counsel. Take it to your heart ; and let it be your meditation day and night while you live on the earth. Pagan, Mahometan, Jew, Christian, skeptic, — study the Bible, — candidly, diligently, thoroughly. It will bring you righteousness, joy, peace, and salvation ! In the beautiful description of another ; " It reveals the only liv- ing and true God. It is a book of laws to show right and wrong; a book of wisdom, that condemns all folly, and makes the foolish wise ; a book of truth, that detects all 138 PRACTICAL HINTS lies, and confutes all errors ; a book of life, that shows the way from ruin and death. It is the most compendious book in all the world, the most interesting history that ever was published ; it contains the most ancient antiqui- ties, strange events, wonderful occurrences, heroic deeds, unparalleled wars. It is a complete code of laws, a per- fect body of divinity, a book of lives, a book of travels, and a book of voyages. It is the best covenant that ever was agreed on, the best deed that ever was sealed, the best evidence that ever was produced, the best will that ever was made, and the best testament that ever was signed. To understand it, is to be wise indeed ; to be ignorant of it, is to be destitute of wisdom. It is the king's best copy, the magistrate's best rule, the house- wife's best guide, the servant's best directory, and the young man's best companion. It affords knowledge of witty inventions for the airy, dark sayings for the grave, a sure reward to the excellent, and is its own interpreter. The crowning value of this precious Book is, that the Author is without partiality, and without hypocrisy, — in whom there is no variableness, or shadow of turning" Will not the devout mind, as it comes to the Holy Scriptures, join in this petition to their all-wise and be- neficent Author ? Eternal Source of all Truth ! Praised be thy name, for the manifestation of thyself to thy children in this Holy Word, which is able to make them wise unto salva- tion. So cause me to read as to learn wisdom. So teach me to understand, that my life may be given to righteous- ness. May I be taught my relationship to Thee ; the object and end of my existence ; and thy purposes and promises, in which my soul takes delight, and which honor TO UNIVERSALISTS . 139 thy sacred character and name. Teach me those pre- cepts which I should observe and follow in my daily in- tercourse with the world ; and learn me how I may do good according to the ability given me. Instruct me, gracious Father, in thy dealings with thy creatures in past ages ; and in those laws which change not, as the generations of men pass away. In thy visible dealings with the wicked, may I learn to shun vice ; in thine acceptance of virtue, may I learn to deal justly, love mercy, and walk humbly with thee. May this thy revelation of truth, be my counsellor in all things, direct- ing me from darkness to light, and from earth to heaven. May the message of thy well beloved Son, our Lord and Saviour Jesus Christ, found in this revelation, be re- ceived into my heart, and manifest its purifying influence in my life ; teaching me to live, not unto myself, but unto him who died for me and rose again ; looking to him as the great pattern of Christian life ; and having his spirit of wisdom, meekness, and love. So teach me to live, that in every change of earthly circumstances, thy word may be precious unto me ; and in death, may its blissful promises, living and abiding in my soul, take away the bitterness of mortal dissolution, and give me the victory, through Christ, my Redeemer. Amen. 140 PRACTICAL HINTS CHAPTER VIII. CHRISTIAN INSTITUTIONS. Those who enjoy true gospel faith will honor and seek to support all institutions which they believe conduce to its advancement. The Christian cannot stand alone and do all his duty ; he cannot shut himself up from his fel- low-men, and promote the cause of truth. He is to act with others, in the use of means, for the upbuilding of the Redeemer's kingdom in the earth. Hence he will duly appreciate those institutions which have given, and are still giving, success and stability to Christianity, and which, if rationally observed, will continue to be among the greatest blessings to mankind. There are some Christian professors so strongly tinc- tured with what may be termed, religious radicalism, that the Sabbath, a stated ministry, the Lord's Supper, Sab- bath Schools, and other kindred institutions and observan- ces, are considered by them as of little worth. They think, that so far as outward observances are concerned, each one should be a law unto himself. It need only here be said of such Christians, that, however sincere and honest they may be, they would not be satisfied to behold their peculiar notions universally prevalent. They run into the doctrine of extremes. They place themselves on the list of exceptions. From their " peculiarities " every lover of Christian order and combination will turn away. To those who seek the honor of Christianity in the TO UNIVERS ALISTS . 141 rational and scriptural observance of its useful institutions, the subjoined considerations are presented. The Christian Sabbath is one of the most important of our religious institutions. No occasion will here be taken to search for the authority by which it is observed. This may be left to the controversies of the theological world. It is enough for our present purpose to under- stand, that the Sabbath now observed by us, is not that of the Jews, but of the early Christians, who chose the first day of the week, to commemorate the resurrection of their Lord. They were accustomed to meet on that day, and engage in religious services, and exchange salutations of love and peace, and promise fidelity in the cause of their Master. The religious observance of the day has thus been kept through all ages of the church, down to the present time. And nearly all Christians agree in commending and practising the observance of it ; so that the Christian Sabbath has become, in a certain sense, in- terwoven with the institutions of nearly all the civilized world. Christians justly regard this day. They know its be- neficial tendency. It is designed as a season of cessation from the toils of six days ; a time for repose and tranquil thought ; a pleasant resting-place in the monotonous jour- ney of life, where, while the body rests, the mind may refresh and expand itself, and make new acquisitions in knowledge and happiness. Intimately connected with the Sabbath is the public worship of God. In this, every believer in Gospel truth must assuredly feel interested ; else he has not yet made himself acquainted with the best means and influences of Christianity. Many are the advantages of public meet- 12 142 PRACTICAL HINTS ings for the habitual worship of God. They promote social and friendly intercourse among neighbours, acquaintances, and fellow-citizens ; they serve to refresh and renovate the mind, after its labor and perplexity through the six days of the week ; they tend to the formation of moral and re- ligious character, assist in the attainment of religious truth, and the cultivation of religious thoughts and feelings. He who lightly esteems these advantages can lay no claim to the character of a true philanthropist or Christian philos- opher. Let the Sabbath, and its institutions of worship, be banished from among us, and what should we realize ? A state of things which would not only fill the Christian with horror, but which would cause the very Sabbath- breaker and scoffer at religion himself to exclaim, "What meaneth this desolation ? " Before speaking of attendance on public worship, I would direct the reader's attention to one of the main pil- lars in the Christian temple ; the Christian Ministry. My limits will not permit me to go into any elaborate de- fence of religious teachers. They were appointed an- ciently ; they are needed now ; and they will be needed until Christian truth shall be so universally diffused, and so well understood, that none shall have occasion to say to his brother, " Know the Lord ; for all shall know him from the least to the greatest." While then we have need of a Christian ministry, it is necessary that this ministry be duly supported. This in- troduces a delicate subject ; not to those who are ever ready in every good word and work, for the promotion of religious truth, but to those whose love of money is too strong to permit them to contribute to the support of min- isters. Let me speak, however, with all plainness. In TO UNIVERSALIS TS . 143 many religious societies, and among the professed friends of gospel truth where no society exists, are to be found certain narrow-minded brethren, who can talk much about " the glorious Gospel," and tell of their devotion to its cause, and how long they have striven to support it against all the powers of the enemy, and how refreshing it is to them to hear the " glad tidings " proclaimed ; but who never seem to think, that five dollars will go further than five dimes in the payment of the preacher, when they are amply able to pay ten times the former sum every year ! Many examples of this kind might be enumerated, but these pages would be disgraced by such a black list. I have known a society completely paralyzed by three or four such flint-souled members. They had enough of property, but could not spare it to aid in sustaining the ministry ; while those in more limited circumstances were doing their utmost for the support of the Gospel. It is well known, that in many places, throughout our country, where itinerant preachers, of some denominations, have been ; where people have had but little to pay for preaching hardly worth the pains taken to go and hear it, a kind of antipathy to the payment of salaries has been engendered. And some honest-minded preachers of the Gospel have suffered themselves to encourage this dispo- sition, till they found they were making themselves liable to the imputation conveyed in the apostle's language, " He that provideth not for his own, hath denied the faith, and is worse than an infidel." This has opened their eyes, and led them to change their course. I have often been struck with the following section in Murray's " Letters and Sketches." He is writing to a friend. " The money enclosed in your letter was opportune, 144 PRACTICAL HINTS and I cordially thank you for it. When you first knew me, money was not in all my thoughts ; I regret that I have lived to see the time when a variety of pressing wants oblige me to think so much of it ; but I shall have less of these wants every day. Say what they will of money, we cannot pass through life with comfort or peace without it. I do not say the possession of money always gives happiness and peace; I am persuaded it does, not; but our blessed Master taught his disciples, that if they would make friends in this world, it must be by the mam- mon of unrighteousness. We must, while we live in this world, buy and sell, and this cannot be done without the mark of the beast. We cannot answer the demands made upon us, without money, and we are not blessed with the privilege of repairing to the margin of the deep, and there receiving it from the mouth of a fish."* One truth is clear. If people believe preaching is worth nothing, they will pay accordingly ; and if this is the price demanded, they will not seek to raise it. Heav- en save our religious societies and communities from the soporific influence of those who are wondering why min- isters cannot preach for nothing and support themselves ! Ministers are men ; they have wants like others, and must be provided for. And they must have time for study, or they cannot make useful and acceptable preachers at the present day. Working on the farm, or in the workshop, or actively pursuing any secular business all the week, and then preaching on the Sabbath, may answer for a time, under certain circumstances ; but such preaching will not keep pace with the times ; and this the preacher must do, if he would be " a good minister of the Lord * Letters and Sketches, Vol. II. p. 395. TO UNIVERSALISTS. 145 Jesus." Religious truth should not be behind every thing else, as it has been for ages past. Preachers must study ; therefore they need support. And friends of gos- pel truth should contribute liberally. Every one ought to make a just estimate of his property, and ask himself how much he is able to give, yearly, for preaching. And when he subscribes, he should also ask himself how the amount set off against his name, on paper, will affect the minds of others. If he is illiberal in this respect, poorer members may be ; and thus a society will not do justice to its powers. Punctual payments are necessary. Whoever subscribes, or agrees to pay his proportion, should calculate to be ready to make payment when it is due ; for the salary is the preacher's living. He has earned it, and it belongs to him ; and if, instead of receiving it, he is put off with mere promises, it serves to discourage him. Let a minis- ter's friends evince their attachment to him, not by mere words and professions, but by giving him substantial proof that they are determined to make his situation with them a happy one. Promises are poor articles for food or clothing. Some societies of believers are very much given to hearing noted preachers ; neglecting, at the same time to encourage those who are just going forward in the minis- try. This, in many cases, is wrong. There may be in- stances, we know, where it is better, that some expe- rienced pioneer should lead the way in preaching to a people ; but then he may be safely followed, under favor- able circumstances, by one of less note, but yet who pos- sesses good talents and a warm heart. I am always interested in those societies who are willing to encourage 12* 146 PRACTICAL HINTS young preachers. Such a disposition shows, that they are aware of the importance of having " more laborers in the vineyard." Let the close-fisted professor, who will say, that preach- ers ought not to receive large salaries, and who acts as though he believed his saying ; and the captious infidel, who accuses ministers of laboring solely for money, talk as they will, the minister, like every other teacher and workman, must be supported. Those who appreciate gospel truth, understand this ; and from them it should be made known, that their ministers shall never suffer nor mourn in secret of their coldness and neglect, while they have the means of supporting them. " God loveth a cheerful giver." We now speak of attendance on public worship. In vain are temples erected to the worship of God, and min- isters chosen to officiate therein, if those who profess to interest themselves in these subjects, exercise all their in- fluence away from the house of worship. It is necessary that a strict attendance at the public sanctuary be main- tained. Preaching without hearers will do but little good. The neglect of public worship is a great evil in many religious societies. It has a direct tendency to make en- emies to Christianity. Unbelievers and indifferent ones will say, " If those who are members of Christian socie- ties and churches, do not feel interested enough in their own doctrines to go and hear them proclaimed, they need not accuse others of stupidity and sin." This is the in- fluence ; and let those who stay away from public worship without a cause, think of it. Half-day worshippers set a bad example. I mean those TO UNIVERSALISTS. 147 who cannot exert themselves to get out in the morning and those who, if they attend in the morning, think they have earned the liberty of absence in the afternoon ; who pretend, that as the Sabbath is a day of rest, it is well enough to sleep as much, and move as leisurely as con- venient, while it lasts ; and if they do not happen to be ready for public worship when the hour cornes, say they were kept away by necessity ! This word, necessity, may .be proper in certain cases, but not where indolence dic- tates it. Then it is sin, and such sin is practised by many. But why? Is it laborious to attend public worship? Cannot the body rest in the temple of praise, while the spirit goes up to worship at the throne ? Will those, then, who have within them a desire to be truly devotional, ap- prove of this practical negligence ? Nay. This making of the Sabbath a day of indolence and stupidity, is noth- ing short of sin. Let it be a day of holy recreation for the spirit, — a day of self-examination, reproof, and in- struction in righteousness. Fair weather worshippers do not reflect honor on them- selves, nor on the body of believers with which they are connected. They are too much afraid of fog, clouds, rain, and snow. They are better judges of the weather than of theology. A dull day keeps such persons at home. They would be quite surprised to learn that the minister had not attended service, if he lived twice as far as them- selves from the place of worship. But why is it any more improper for the minister to tarry at home, than for them ? This question they cannot answer but with con- fusion. Such occasional hearers are paying but little re- spect to their minister, who takes care to prepare himself during the week for the edification of his hearers on the 148 PRACTICAL HINTS Sabbath. If all his congregation were of this home-loving disposition, he would be obliged to preach his sermon to the bare walls. Ill-fated man ! With what feelings must he look around into the empty pews on a dull day, and read the fact that the fair weather worshippers will not be there ! Pity him, reader, and never manifest this indifference to your minister. Before leaving this topic, I would introduce the remarks of a good writer. He is speaking of that common diffi- culty in the way of a regular and constant attendance at church, — the frequent inclemency of the weather. His views are forcibly expressed. " Now let me ask, is any thing else interrupted for this cause? Does the business of life depend on the changes of the thermometer ? Does any man refuse to go to his shop, or to his warehouse, because he says ' the sky low- ereth, and it will rain ' ? Why then does he establish an entirely new rule for himself, on the Sabbath? Or does he say, that public worship is a thing of very inferior con- sequence ? Does he think, that his own welfare and the happiness of society depend more on his buying and sell- ing, than they do on storing his mind with religious thoughts, and promoting the means of sacred order and virtue in the community ? Allow that both are important, it is all I ask. Allow that the claims of business are im- perious ; yet let it be remembered, that the bond of trade is virtue, that the security of business, every promise, every oath, has its strength in conscience and the fear of God. " I have compared public worship in one respect to society. Let me compare them in another ; and that is, in the exertion, and I will add, the expense, that may be TO UNIVERSALISTS. 149 required by a regular attendance. Admit, then, what is called the necessity of business; though I apprehend, our estimate of what is necessary in life, is not only very worldly, but even on this ground very shortsighted ; but admit this necessity of business. Yet may we not ask, that as much shall be done and expended to frequent pub- lic worship, as is done and expended to frequent society ? I do not perceive that our entertainments, parties, assem- blies, or theatres are neglecled for the severities or un- comfortableness of the weather. Means, defences, con- veyances are provided, and the exertion and the expense are submitted to of course and without a complaint. Is it unjust to lay it down as a requisition and a rule, that every one shall do and afford as much to go to church, as he would to be present at a social visit or a party of pleasure ? I am unable to perceive that any fair objection can be al- leged against the propriety of this rule. It will not be said, that social opportunities are less frequent than those of devotion, and therefore to be sought with more pains. On the contrary, as society is conducted in most of our cities and villages, the reverse is true. Besides, let it be remembered, as still more material in the argument, that a man may do more good both to himself and to others by going to church, than by going to a party of pleasure, or a social entertainment. And yet there are many, many, who would think it hard not to be accounted good Chris- tians, too, who habitually go out, in dark and stormy nights, to be present at parties of pleasure, who, in the comparatively favorable circumstances of daylight and moderate inclemency of weather, find it too inconvenient to attend church. Nay, they often go out, not for their own pleasure, any more than the merest slave of super- 150 PRACTICAL HINTS stition goes to mass or to church for his own pleasure. They go to sacrifice at the shrine of ceremony and cus- tom, and yet they cannot go to sacrifice at the shrine of holy worship ! The temple of fashion is filled, is crowded, in circumstances which would cause the temple of religion to be almost wholly deserted ! The God of this world is worshipped, when the God of heaven and earth hath none to seek after him, or at most a small band of worshippers, so few and feeble, that their coming together is a heavi- ness and a discouragement ! " * It is the duty of every member of a religious society (extraordinaries excepted) to be constant in his attendance on public worship. He owes this duty to society at large. His example on the side of morality and order is needed, and he should ever be ready to give it. He owes it to the preacher engaged by the society to supply its mem- bers with instruction in the Gospel. He is one of that so- ciety, and has virtually made a bargain, that he will be present to encourage the preacher. If he does not live up to the bargain, so far, he acts dishonestly. He owes it to himself. It is his duty to cultivate devotional feel- ing, to worship God ; and he should seek those means of improvement which he acknowledges are best calculated to advance the mind in the knowledge of heavenly truth. He owes it to his God, who has constituted him a rational, moral being, with "a soul of vast desires," and has made ample provision for all the moral as well as temporal wants of his children. It is needless to enumerate all the causes of the neglect of public worship. Among others, we note, Christian Examiner, Vol. IV. pp. 118-120. TO UNIVERSALISTS. 151 1. Lack of inclination. This is often the result of habit ; and one consideration, to name no more, should remove it. I mean the influence of example. Ministers do not suffer alone, in consequence of the habitual neglect of their hearers to attend public worship. Society suffers. Look and see if it is not so. Survey that portion of our country where public worship is neglected, because those who have no inclination to encourage it prevail, and judge for yourself. Think, then, of your example. 2. Dislike of the preacher. This is a poor excuse, unless the preacher is a bigot. If he is an abusive, sour declaimer against those who are not agreed with him, this is a sufficient justification why he should not be heard, if any other place of worship than the one he occupies can be attended. But if this dislike is nothing more than the old, common excuse, that the talents or manners of the preacher are not agreeable, it alters the case. The true answer to such objection is, then let the devotion of your heart make up the deficiency. Do not go to meeting merely to see and hear a minister who can be religious for you, "in the most approved style." Go to worship in your own heart; to join with the minister, whoever he may be, and pray that he may be assisted of God in the services of the sanctuary. You will then be accepted of the Judge of all. An old and experienced preacher once remarked, that he always noticed one fact in relation to the best members of a religious society ; they never practised staying at home, because a minister was to preach whose talents were not suited to their wishes. They went to meeting resolved to let no preacher drive them away. Such a spirit is the .right one. 152 PRACTICAL HINTS Here I would quote again from an author already cited. He is speaking of the objection so frequently urged against habitual attendance on public worship, — the indifferent character of the service. " ' If I were sure of always hearing something eloquent and admirable/ says the delinquent, ' I should go; but the preacher is dull ; the service is w T earisome. In short, I do not wish to go. And why,' continues the complainant, f why should I be urged upon this point ? What good will it do me to go to church, if I go thus reluctantly, if I do not wish to go ? ' " To reply to the minor part of the objection, first, I should say, that I see no more reason why a man should not be exhorted to the public worship of God, when he is averse to it, than why he should not be exhorted to any other duty which he is unwilling to perform. We do not expect to be uniformly delighted with any of our pursuits, yet we do not swerve from them for want of the stimulus of pleasure. The student resorts to his books, the mer- chant to his accounts, the laborer to his toils, though they sometimes are irksome. And if the case is unhappily so bad, if it is at any time a hardship to visit the sanctuary, yet even then, unpropitious as this state of mind would be, it would scarcely constitute a sufficient reason for ab- sence from church. Rather might it not be urged at such a time, that the place of meditation and prayer should be visited on purpose to acquire a better, a more pious dis- position. "And on this point, and one other, I now proceed to say, rests the true answer to the main part of the objec- tion which has just been stated. The services of the sanctuary would not be indifferent, if they were approached TO UNIVERSALISTS. 153 with just views and a right temper of mind. There is a misapprehension, in the first place, of the proper object of our attendance at church. We go, or ought to go, not merely or chiefly to be entertained with the discourse, but we should go to worship our Maker, and to cherish and confirm the sentiments of piety. We go, or ought to go, not to be the passive recipients of whatever impres- sions may be made on us ; not to have the work of our religion done for us, but to engage for ourselves in medi- tation and prayer. The minister at the altar is merely our assistant in these offices. This is the point of light in which he should be regarded. He may not be all we could wish. That is not material. We ought to receive what aid he can give us, whether it be more or less." * This is a correct view of the subject. 3. False pride. There are those who pretend a desire of attending public worship, but their dress is not what it should be, when it is much better than that worn by many of their neighbours. The "fashion," perhaps, is not just right, and some fastidious taste may be offended. This is a wicked excuse, and deserves severe reproof. The de- sire to appear decently is always commendable ; but the idea of going to the place of religious worship to shine in an attractive dress, is always sinful. There are those who are kept away by pride and pov- erty united. They cannot dress as they could if their pecuniary resources were greater. Perhaps they have seen more prosperous days, and could once appear as others now do ; but, because their circumstances have changed, they must stay away from the house of worship. * Christian Examiner, Vol. IV. p. 120. 13 154 PRACTICAL HINTS Let those who are thus troubled, think of their duty, and do it. They should go to the temple of praise. There, the rich and the poor, those clad in "soft raiment" and those in coarse attire, meet together, and one Father be- holds and blesses them. They should remember, that God seeth not as man seeth ; that if the clothing be such as will not give offence to Christian decency, it is good enough for the house of worship. This idea of not ap- pearing well enough, of being out of style, or out of fashion, or whatever term may be used, is a poor excuse, where devotion to the service of God is in question. If I enter the public sanctuary with a dress not so good as that of my more wealthy, fortunate, or fashionable neighbours, if I go there to worship, what is it to me what they think or say? If they have no other employment while there than to look around and mark the color and fashion of each dress, or the personal appearance of this or that in- dividual, while they cannot remember the text, nor a word of the sermon, let them do it. My only duty is to pray for such, when I pray for myself, that God would arrest their attention by his almighty power, and turn their eyes away from vanity to the glory of the adorable Creator. 4. Conceited wisdom. Some who profess faith in the Gospel, are, in their own estimation, so well instructed, that when they have the privilege of attending public worship, they choose to stay at home, on the ground that the preacher can tell them nothing new. They have learned out ! It is to be regretted that any rational mind will make a pretension like this. Truth can never be exhausted ; men can never learn out in her school. The instruction there will be ever new and inspiring to the humble, teachable heart, while the pillars of creation TO UNIVERSALISTS. 155 stand. How weak, then, are such excuses to keep away from the house of worship. What gospel believer is afraid that he shall know too much of truth, or that he has noth- ing more to learn ? We shall have no such thought, if we keep at Jesus' feet. His pupils are always advancing in divine wisdom. An attempt to describe the blessings of public worship, would be like an attempt to paint the sun. Worship is the joy and delight of the Christian. He loves the place where prayer and praise go up to the Giver of all good ; where the Father of man is honored in spirit and in truth. He can say with the Psalmist, " How amiable are thy tabernacles, O Lord of hosts ! My soul longeth, yea, even fainteth, for the courts of the Lord ; my heart and my flesh cry out for the living God. For a day in thy courts is better than a thousand. I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness." An association of such worshippers, such true lovers of devotional exercises, will be blessed. They may, at times, behold darkness around them, yet "the brightness above " will ultimately dispel it. They live to enjoy the happiness of heaven below ; and it comes down upon them in clear and exhilarating sunlight, and in gentle and refreshing showers, causing them to bloom and flourish like the garden of the Lord. Intimately and inseparably connected with attendance on public worship, is the duty of giving attention to the word. " Take heed how ye hear," was an admonition given of old to the disciples ; and the same injunction is now applicable to every hearer who goes to the house of worship. It speaks with special directness to him who is accustomed to indifference in the house of worship ; who 156 PRACTICAL HINTS is satisfied if he hears only, without ever thinking on the subject for himself. It cautions him to notice all subjects advanced, and see whether they appear consistent or con- tradictory ; to take the opinion of no man for granted, unless that opinion be agreeable to reason and the word of God. Pursuing this course, he will not be mortified by the thought, that he depends altogether on what the preacher advances, for doctrinal truth. He will' be a searcher for it himself; and will be worth a whole army of those who never think that religious inquiry concerns them, so long as they have a preacher to declare his opinions ! " I do not wish those who hear me," said a preacher, in a discourse on hearing aright, " to take what I say for granted, without ever asking themselves a single question on the subject. > Ten thousand such hearers would never excite my self-esteem. Let them take heed how and what they hear. Let them search and see whether these things are so, like the Bereans of old, and thus do honor to themselves, and to the powers of mind which God has given them. I had rather preach to five such hearers, in the solitary depths of the wilderness, than go before the most popular and fashionable assembly on earth, and there, by great exertion, perhaps gain the credit of being a < good speaker,' or receive some kindred icy compliment, when not one word of the discourse delivered would be remem- bered after my audience had passed the threshold of the door." The language of Scripture, on hearing and profiting by the word, is very plain. " Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give sacrifice to fools : for they consider not, that TO UNIVERSALISTS. 157 they do evil. — The word preached did not profit them, not being mixed with faith in them that heard it. — There- fore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. — Be ye doers of the word, and not hearers only, deceiving yourselves. " Behold there went out a sower to sow. And it came to pass as he sowed, some fell by the way-side, and the fowls of the air came and devoured it up. And some fell on stony ground, where it had not much earth ; but when the sun was up it was scorched, and because it had no root it withered away. And some fell among thorns, and the thorns grew up and choked it, and it yielded no fruit. And others fell on good ground, and did yield fruit, that sprang up and increased, and brought forth some thirty, and some an hundred fold. — Now the parable is this. The seed is the word of God. Those by the way- side are they that hear ; then cometh the devil, and tak- eth away the word out of their hearts, lest they should believe and be saved. They on the rock are they, which when they hear, receive the word with joy ; and these have no root, which for a while believe, and in time of temptation fall away. And that which fell among thorns, are they which, when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection. But that on the good ground, are they which, in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience." Let the hearer, then, think on what he has heard ; and let it not be driven from him by vain or useless employ- ment or conversation. That which is received must be treasured up. The eloquent address, the clear exposition, 13* 158 PRACTICAL HINTS the impressive prayer, will avail nothing, if all are forgot- ten when the hour of public worship is gone. The strong tide of feeling started, the deep emotion raised, the secret sympathies called forth by the solemn services of the sanc- tuary, will all soon pass away, if not kept alive by med- itation. What profit is there in hearing, if all that is heard, however good in itself, is suffered to run through the mind like water through broken or leaky cisterns? Let us think of this, if we would profit by the word preached. A complaint should be here noticed. It is that not unfrequently urged by many honest persons, of their poor memories, and their limited capacity of mind. As to a poor memory, the great help for this is a habit of atten- tive thought. He who has his eyes everywhere else, would not see his face, even though the best mirror in the world were before him. So with him whose thoughts are everywhere else but at home. As to the complaint of limited power of mind, I would merely say, it is one which all may use, but which we should not make. We are all limited in our capacities, in our knowledge. It is for us to exercise our powers according to our means and opportunities. If all would do this, we should hear much less of the complaint under notice. He who has ten tal- ents, should improve accordingly ; as he is accountable for all. He who has but one, is to improve that one, and he will be equally acceptable in the sight of God, as he who is favored with the ten. Men are judged by heaven according to that which they have, and not according to that which they have not. Go then to the place of worship, not only to hear, but to reflect, and grow wiser and better. So shall your sea- sons of public devotion be blest to your spiritual peace TO UNIVERS ALISTS . 159 and growth in the knowledge and grace of our Lord Jesus Christ.* Our attention has been directed to the maintenance and promotion of public worship on the Sabbath, as it is generally observed by all Christian sects ; where the peo- ple meet at appointed hours, and join in religious service * The subjoined extracts from Buck, may not be considered inappro- priate here. The hints contained in it are good. " Bigoted Hearer. A person meeting another returning, after hav- ing heard a popular preacher, said to him, ' Well, I hope you have been highly gratified ! ' ' Indeed, I have,' replied the other. ' I wish I could have prevailed on you to hear him ; I am sure you would nev- er have relished any other preacher afterwards.' ' Then,' returned the wiser Christian, ' I am determined I never will hear him, for I wish to hear such a preacher as will give me so high a relish and esteem for the word of God, that I shall receive it with greater eagerness and delight whenever it is delivered.' " Humble Hearer. 'A torch may be lighted by a candle, and a knife be sharpened by an unpolished stone.' Mr. Hildersham used to say, ' that he never heard any faithful minister in his life that was so mean, but he could discover some gift in him that was wanting in himself, and could receive some profit by him.' " The Practical Hearer. A poor woman in the country went to hear a sermon, wherein, among other evil practices, the use of dishonest weights and measures was exposed. With this discourse she was much affected. The next day, when the minister, according to his custom, went among his hearers, and called upon the woman, he took occasion to ask her what she remembered of the sermon. The poor woman complained much of her bad memory, and said she had forgot- ten almost all that he delivered. ' But one thing,' said she, ' I remem- bered ; I remembered to burn my false bushel.' A doer of the word cannot be a forgetful hearer. " Constant Hearer. It is said of the late Countess of Burford, that though, for the last few years of her life she had to ride almost con- stantly on horseback, upwards of sixteen miles, to and from the church- es where she attended, yet neither frost, snow, rain, or bad roads, were sufficient to detain her at home. How unlike the conduct of many, who suffer any trivial incident to keep them from the house of God !" 160 PRACTICAL HINTS with their pastors or teachers. I now speak of meetings aside from these, but which are sometimes observed in their stead, and which may be held on the Sabbath, or during other portions of the week, namely social or conference meetings. The regular exercises of the Sabbath are of weighty importance. No Christian denies this. But who labors solely there? The minister. One continual round of duties is before him, and to these duties he cheerfully at- tends. But is this all that is needed ? Do people hire ministers to be religious for them ? Are not the people themselves, also, individually concerned ? Why not, then, establish and sustain meetings where others, besides min- isters, can express their views on the subject of divine truth ? It is a surprising fact, that any believers in the Gospel, who have always professed the republicanism of Christianity, who have said, and written, and acted so much against " priestcraft," should themselves practically adhere so strongly to this old custom of giving up all reli- gious exercises to the minister. The truth is, we ought to have more speakers and exhorters among our laymen. Why have we not ? You, my honored father, whose head is white with age, now reading this feeble produc- tion ; you, my respected Sir, in the vigor and activity of business life, who can pay liberally from your pocket for the support of the Gospel, and whose deeds will be bless- ed of heaven ; you, my young brother, in the morning of manhood, with all its hopes, promises, and joys upon you, and with a heart that loves gospel truth ; why can you not encourage social conference meetings, not only by your presence, but by your speech ? You can argue the doctrine you profess, when that doctrine is assailed in your TO UNIVERS ALISTS. 161 presence. Then your speech is free, and you do not lack words nor ideas. Why not do justice to this doc- . trine, by talking of its practical excellence with your brethren in social conference ? Are you afraid to speak? afraid of what ? Too proud in spirit to rise and declare your feelings in relation to moral duty, and exhort others to faithfulness and zeal ? " Tell it not in Gath ! " Men can talk about religion, as well as about any other subject, if they feel it, and really believe it of paramount importance. This diffidence then is censurable, because unreasonable. Let a man be bruised or pained, and he can make it known ; let him receive joyful intelligence, and he can vocally exult and be glad. Why must he be dumb, then, on the best of all topics, religious truth ? One consideration here may be in place. Officious, weak, and extravagant speakers are sometimes heard in social meetings. These are stumbling-blocks in the way of some conscientious believers, who are kept by modes- ty from declaring their thoughts in public. Duty, as well as feeling, should be consulted in reference to this subject. If we can talk so as to be clearly understood on other subjects, it will not be improper for us to exchange thoughts with our brethren, in public, on the subject of religion. A social meeting of Christian friends will do much for the spiritual advancement of those who appreciate and enjoy it. Religion should be made as social a matter as possi- ble. " Exhorting one another " will have a beneficial in- fluence. A few words spoken with feeling, in a plain, direct manner, will do much good. It is not for the pur- pose of display, that brethren should speak, but that they may stir up one another's " minds by way of remem- brance." 162 PRACTICAL HINTS Here I would take occasion to state, that public prayer is not practised as it should be by our laymen. Let me be understood. I do not say that there are not many praying hearts among us. But by reason of the preva- lent notion, that the minister must do all, public prayer, by laymen, has not been duly observed. There are many hearts ready, if the lips would only break silence. Let such ask themselves who on earth has a greater rea- son to pray, than the believer in the Gospel? even to lift up holy hands without wrath or doubting ? Social meetings are for the encouragement and promo- tion of social, religious feeling among brethren. Here they can rejoice together, u and love, and praise, and pray." Here they enjoy true confidence, for they are united in Christian affection, conscious of the protection and guidance of one Father, who delights in the sincere hom- age of his children, and who will descend from his holy habitation to revive the heart of the humble and contrite. And there can be no doubt of the utility of such meet- ings. They serve to keep alive a spirit of zeal, engaged- ness, and devotion. The services of the sanctuary on the Sabbath are always appreciated by those, " Who, with a cheerful zeal, Would go to Zion's hill, And there their vows and honors pay." And where a society is blessed with the labors of a faith- ful pastor, every Sabbath, it should be reason for devout thanksgiving and praise, to those who love the truth. Still, if these privileges are enjoyed, social meetings are necessary, where singing, prayer, and exhortation may be carried on by the lay brethren ; where they can ex- TO UNIVERS ALTS T S. 163 change Christian salutations, and converse more freely, one with another, on the great subject of redeeming grace, than they can on the Sabbath, when the stated time of worship is occupied by the pastor. They will do good ; and happy is that minister who has a people prac- tically desirous of such seasons of refreshing ! A word to those believers " scattered abroad," who seldom enjoy stated preaching. " Let not your good be evil spoken of," in consequence of a neglect of meeting for religious improvement. " Forsake not the assem- bling of yourselves together." Stand not idle. The truth can never advance with power in the midst of you, unless you are individually and collectively engaged, and are willing to give your testimony to the world in behalf of the great salvation. If but a few believers are willing to make the first attempt at holding meetings without a minister, let them start onward. Others will follow. If any convenient place can be obtained, there institute re- ligious services. If no one has confidence to utter a prayer, let the Lord's prayer be repeated, and singing performed, and sermons read ; and after these services, conversation on religious topics may be held. A meeting like this, if the good Spirit be there, will prove beneficial. Almost every thing depends on the true spirit and zeal of believers. Supposing you have a preacher once in two, three, or four weeks; that he comes among you, and faithfully declares the word of God ; and you are highly pleased with his services ; but are fearful all the time, that should he be called elsewhere, and you were destitute of a preacher for a season, that the interest now visible would die away, and all would become cold and lifeless in your society. Where is your faith, and the 164 PRACTICAL HINTS faith of those connected with you in u gospel bonds" ? Only alive when the preacher comes, and dead when he goes away ? Then the Lord have mercy on you ! Awake ! " Arise from the dead, and Christ shall give thee light." Establish meetings among yourselves for so- cial worship, prayer, praise, and exhortation. Put not your trust in an arm of flesh. Depend not too much on your preacher. Be preachers yourselves, by your lives, and by the word of your testimony ; and to you the Lord will appear in his glory, and build up Zion. I have in mind places in the interior of New England, where once there was supposed to be flourishing socie- ties of believers in the Gospel. They had secured the labors of favorite preachers for a portion of the Sabbath time. Whenever the days of meeting came, all means of horse and foot were put in requisition to attend. Large congregations appeared, to listen to the word, and it was thought by many, that the zealous friends of truth were numerous indeed. In the course of time, the min- isters departed for new fields of labor. There was much grief at the separation, and the wiser ones prophesied evil. It came ; for, after the ministers had gone, they next made several unsuccessful attempts to get up social meetings, for their own personal improvement in spiritual truth. All, or very nearly all, were dead; because the most, or many of those congregations came to hear the ministers instead of the Gospel. When the Gospel was left them without the ministers, they proved that they cared but little about it. The worst of all is, that these should ever have been called large societies of gospel believers. How dishonorable to the sacred name of the Gospel ! TO UNIVERS ALI STS . 165 Other societies may be named, where different opera- tions were witnessed. The brethren had the Gospel in their hearts, and on their tongues. They made several unsuccessful attempts to obtain preachers ; and then re- solved to hold meetings every Sabbath, with or without a minister. Those societies, though small, are good ones ; and their influence has been truly -salutary and powerful. All this from social meetings. • Societies have gone onward, month after month, and year after year, holding their meetings without a stated pastor, exhorting one another, and worshipping God in prayers, " psalms, and hymns, and spiritual songs," with one heart, and in one spirit of Christian love. They prospered ; and they will continue to prosper ; for the Lord will not forsake such societies. They are glories in Zion ; " their walls are salvation, and their gates praise;" and those who behold them will be led to glorify the name of the Father in heaven. The Church is another important Christian institution. No time need here be wasted in long appeals to reason in favor of the formation of churches. There are those who do not consider it lawful or expedient to acknowl- edge any church apart from the regularly organized so- ciety. But even these brethren would require, that the constitution of a society be so formed as to take special cognizance of the moral conduct of its members ; so that in case of violations of good faith, by improper behaviour, discipline or expulsion might be resorted to. This is, in spirit, nearly the same as a church, or as church govern- ment, — that is, if the rules are scriptural, definitely and strongly stated, and rigidly adhered to. The objecting to the formation of churches is an of- 14 166 PRACTICAL HINTS fence against Christian propriety. I make this statement so that every serious reader may think of its truth. Is there any member of a religious society who would not have his preacher an exemplary man ? No. And does he not think it right that associations and conventions should institute wholesome rules of discipline, and carry them into effect? Yes. Why so? Because it is of deep importance, that ministers "be careful to maintain good works," and provision should be made against their bringing dishonor on the cause of truth. If they err, they should be reproved ; and, if it should be found necessary, they should be expelled the denomination to which they belong. I think there is not a single society member who would not agree to all this. Will such an one, then, object to the formation of churches for the avowal of brotherly love and faith in Christ Jesus, and a determination to walk in his precepts, to fellowship those who thus agree and act, and to disfel- lowship those who thus say and do not ? Let him reflect. All who have been led to think, that the formation of churches, and the pledging of names and professions to the observance of the Lord's commands, and the reprov- ing or expelling of disorderly members, is not expedient, should ask themselves why it is that other members of the Christian community should be exempt from this re- cognition of character, and ministers imperiously bound by it. If government and discipline be necessary in one case, why not in another? Error on this subject has been cherished, and we have before us the very consid- eration which explodes it. There is no danger that we shall abound too much in good character and good works. TO UNIVERSALISTS. 167 The following remarks of another are so much to my purpose, that I present them to the reader. " Any person feeling the influence of the Christian re- ligion upon his heart, and wishing its blessings to extend to all the unconverted, will be willing, when admonished, not only to confess his wrongs, but to forsake them. — Hence, I cannot conceive wherein any real objection can rest against a discipline requiring a belief in the Christian religion, and a correspondent morality. Such requisitions are deemed of consequence to the clergy, and are wisely incorporated into the government of our Associations. Both the laity and clergy have agreed, that a discipline would be necessary in these bodies. And this discipline has been exercised as it should be, when circumstances required it. But why the government of a church should not be equally as rigid as that of our Associations, I am unable to discover. Nor can I believe the laity are un- willing to submit to a discipline which they have assisted in framing for their public teachers. That course of con- duet which you would recommend for the benefit of the clergy is good ; I would, therefore, suggest, whether the same effects may not be of equal service to you, by. a compliance to such a practice as your prescriptions point out to others. Those tests of belief and moral character which you require of your preachers, I can perceive no reason why you may not adopt for the government of yourselves. I will require no more of you than you do of me. This I can ask in all confidence and justice. What is good for one, is good for all." # While we would guard against the error of being self- * Rev. C. Hammond. 168 PRACTICAL HINTS righteous, or fastidiously pious, we must not forget, that, to be a Christian, is, in the positive, unequivocal, impres- sive meaning of the words, to deny " ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world." Nothing short of this will answer the demand of Christianity ; and any course that can in- spire us to such a life, will be for our moral benefit. It is " meet and right," then, that believers in the Gospel associate in Christian unity for the promotion and cultivation of the Christian graces, to watch over one another in love, to reprove, rebuke, and exhort, if neces- sary, in the spirit of their Master ; and seek continually to be "a peculiar people, zealous of good works." Such a compact is deeply important, and should be sacredly dear to every one who has named Christ as his Lord and Guide. However much of coldness there may be in the great Christian church among its members, no union on earth should be more hallowed in the heart of man, than that which recognises him as a brother to all Christians, and to all the world of mankind ; and which calls on him to watch himself, and seek to aid in the Christian ad- vancement of those around him. Before offering further remarks on church organization, we may notice the Lord's Supper ; which, as a special institution of Christianity, claims our attention. The question whether the observance of this institution is a positive command of Scripture, now binding on Chris- tians, I consider no further than to remark, that if it was observed by the primitive disciples with good effect, it may be now. We are not wiser in certain things than they were ; and if we are too worldly-minded or too no- tional to conform to their observances, we may be too far TO UNIVERS ALISTS. 169 from their Master's kingdom to pretend with propriety to be his disciples. I know that good brethren in the Chris- tian community do not think it prudent to observe the institution of the Lord's Supper. They have a right to decline the observance, if their consciences are relieved by so doing. This alone cannot cause us to regard them the less as loving disciples of our Lord. They may not have seen just as we see. For one, the writer truly declares, that to him the communion season is one of inexpressible interest and pleasure ; that he rejoices to trace back its observance to the times of the early Christians ; to be- hold in it one of the distinctive evidences of Christianity ; and to know that, as evangelical truth prevails, this blessed observance is more than ever prized. Disre- garded, it never will be. Controversy on the subject may exist ; and let it exist. But the more it is talked of in the spirit of truth, the more lovely and interesting will it appear. The argument, that we have not an express "Thus saith the Lord" for it, will not be deemed suf- ficient, so long as we consider that our present Sabbath is kept, our meetinghouses builded, and ordinations, dedica- tions, conferences, associations, and conventions attended to, and many social and domestic duties observed, all without express command from the Scriptures. There are certain difficulties in many minds in regard to the observance of this institution, which ought to be eradicated. The question is frequently asked, who ought to join in celebration of the Lord's Supper ? We can give no better answer than that warranted by the obser- vance of the early Christians. All who believe on the Lord Jesus Christ, and desire and seek to live as he has commanded. No change of nature is required, but the 14* 170 PRACTICAL HINTS belief of the heart, — its determination to follow Christ. Those who believe not in Christ, and who take no heed whether they walk in his precepts or not, cannot, in the nature of things, feel interested in this ordinance. It is not to be required of all who join in the observance of the Lord's Supper, that they must have joined the church. The invitation, therefore, should be given to all who believe in Christ as the Son of God, and 'desire to follow him in conduct as a true disciple, to partake of the emblems of his body and blood. Were such invita- tions more common, and were many of those addressed true to their own consciences, they would not leave the house of worship when the regular services were closed, as though they had no part nor lot in the matter, but would tarry and sit with those who commemorate the love of a dying Redeemer. The scrupulosity of many, in relation to the observance of this ordinance, is to be regretted. They are too su- perstitious. Self-examination and much reflection are both necessary; but this need not engender fastidiousness or superstition. Who says he is not good enough to observe this ordinance, if he really desires it ? And why is he not ? The brother or sister answers, "I fear that I shall bring reproach on Christianity. I believe in Jesus Christ, in his doctrines and commandments ; and wish I could obey him as a faithful disciple. But I am often led away through weakness and by temptation, and if I thus openly avow myself a believer, my conduct will contra- dict my pretensions." Let me say to the individual who reasons thus, You are not to shrink back on this account. Look within. If you are confident that your conduct is not right, strive to make it as it should be. You have TO UNIVEBSALISTS. 171 resolution ; put it in practice. If you desire the prosper- ity of Christianity, then nerve yourself to the work of defending it by a well-ordered life. Do as much here as you would in your secular affairs. Where reformation is needed, work it out. Do not let this objection be longer in the way, when your perseverance, with the divine aid, can remove it. Ask yourself this question, whether, if you should habitually come to the table of the Lord, it would not make you more watchful ? And if so, might it not be highly beneficial? Stay not away from the table, in expectation of becoming perfect before you approach it. The institution was intended for im- perfect man, as a help to his conduct. It reminds him of one who " was tempted in all points as we are, and yet without sin." It asks not that we be perfectly holy, but free as possible from sinful desires. Frailty is com- mon to all; and this institution is one among others cal- culated to aid us in overcoming the weakness of our nature, and the corruption of the world. Let those who make the objection just considered, think on these things, and act as duty bids them. It need not be said, that these remarks encourage the approach of the profligate and vile to the table of Christ. Such will not generally desire to come, unless in the garb of hypocrites ; then they can and ought to be exposed. I have been speaking of those who honestly desire to ob- serve the Lord's Supper, but who are kept away by a modest distrust pf their own goodness and worth. Let them strive with all their good intentions to follow the Saviour, and they need not use this objection any more. They will find the Lord's table a sacred place for the confessing and forsaking of sin ; a place where prayer 172 PRACTICAL HINTS may rise for divine assistance, and where spiritual strength and joy will be imparted to the contrite soul. Church organization and the Lord's Supper have thus far been considered in connexion. Yet, as the ordinance of the Supper may be observed according to Christian invitation, by those who are not regularly admitted mem- bers of churches, it is proper to notice, that there are other duties and observances incumbent on all who 'enter into the solemn relationship of church-members. Churches are Christian communities and families, where spiritual interests are held in common, and where mutual watch- fulness and prayer are to be exercised for the promotion of gospel truth, and the welfare and happiness of its dis- ciples. Every true-hearted church-member will be desirous of knowing and doing his duty ; and of causing his life to honor his profession. Much has he to learn, much to practise ; far more than can here be told. He is to re- member that he is enlisted a special, active soldier of the cross, and must let his whole conduct "be such as becom- eth the gospel of Christ." He is to bear with the pecu- liarities or weaknesses of others connected with him by the covenant of the church. Uniformity of opinion is not to be expected, even among those who agree in essential points of faith. This is to be kept in mind, and this will learn the strong to "bear the infirmities of the weak." In dealing with fellow-members for offences, the rule of the Master is to be observed : " If thy brother shall tres- pass against thee, go and tell him his fault between thee and him alone ; if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three TO UNIVERS ALISTS. 173 witnesses every word may be established. And if he shall nedect to hear them, tell it unto the church ; but if he neglect to hear the church, let him be unto thee as an heathen man and a publican." If the offence shall come before the church, it should be considered and disposed of in a prayerful, humble, impartial spirit, with a watchful eye to the strict Christian rules of justice, mercy, and love. If admonition or re- proof is to be given, or fellowship withdrawn, let all be done in Christian meekness and good will. Let the of- fending brother or sister understand, that pity for their dereliction from duty, and earnest hope for their welfare, are still retained in the hearts of those with whom they have been dealing. The injunction to " live quiet and peaceable lives," is specially binding on members of Christian churches. They should carefully avoid all causes of offence. Mis- chievous surmising, tattling, tale-bearing, and evil-speak- ing, should have no existence with those who have pro- fessed to the world and before God to love one another even as Christ hath loved them. As carefully, as ten- derly, and affectionately as members of a well-ordered family, consult the interests of all, in their daily domestic affairs, should the members of Christian churches act for each other. I cannot close my remarks on this topic, without com- mending to the attention of every church-member the subjoined quotation from a work of Rev. Mr. Innes of Scotland, entitled, " Advice to Church-Members." In a chapter of " Admonitions," he writes as follows: "Many of us, my Christian brethren, have had our attention, of late years, more particularly directed to the 174 PRACTICAL HINTS important subject of Christian fellowship, and to the obli- gation of observing that discipline which the Lord Jesus hath appointed. We have considered, that Christian churches ought to be composed only of those who profess to be the disciples of Christ, and who do not plainly belie that profession by their conduct. Of course, we have concluded, that such as give evidence in their lives that they are strangers to this character, ought not to be* found among the members of them. " But it certainly never was imagined by any of us, that Christians are free from the remainders of corruption, and that they are not perpetually in danger of being with- drawn from their steadfastness. Nay, it never was im- agined, that very improper characters might not creep in unawares into any church. This took place in the apostolic age, and the same thing is to be expected still. We never pretend to interfere with the divine prerogative of judging the heart ; all we lay claim to is, that we judge according to appearances, — we try men by their fruits. " We accordingly receive those into our communion, who appear to be disciples of Jesus. When any one of our members falls into sin, we endeavour to put in prac- tice the salutary discipline, which the Lord has instituted for the benefit of his church. When any one gives evi- dence, by ungodly conduct, that he is a stranger to the faith of the Gospel, we are convinced that we do what is most for his best interests, when we obey the command of Jesus, to exclude such a one from our society. The commendation expressed of the church of Ephesus, Rev. ii. 2, by him who walketh in the midst of the seven golden candlesticks, was designed, we believe, for our admonition, and for the instruction of churches in every TO UNIVERS A.LISTS . 175 age. ' They did not bear them that were evil.' This, we are persuaded, is all that can be done on earth. It is impossible to guard against improper characters being found in a church ; but it is possible to prevent them from continuing, after they are discovered. " I may here repeat a remark, which I had once occa- sion to make in another publication, that the importance to the safety of individuals of correct views of Christian communion, and of brethren in a church feeling their ob- ligations to warn each other against the dangers to which they are exposed, may perhaps be aptly enough illus- trated by the following anecdote, which occurred in Cap- tain Cook's first voyage. In a high southern latitude, near the extremity of South America, Mr. Banks and Dr. Solander, with other ten, went ashore to examine the country ; but, as they had gone to a considerable distance, night came on before they could return to the ship. As the air was excessively cold, Dr. Solander, who well knew that extreme cold, especially when joined with fatigue, produces a torpor and sleepiness almost irresisti- ble, conjured the company to keep moving, whatever pain it might cost them, and whatever relief they might be promised by an inclination to sleep. ' Whoever sits down,' said he, ' will sleep ; and whoever sleeps, will wake no more. Thus,' adds our author, 'at once adraon^ ished and alarmed, they set forward ; but the cold became suddenly so intense, as to produce the effects that had been most dreaded. Dr. Solander himself was the first who found the inclination, against which he had warned others, irresistible, and insisted on being suffered to lie down.' Mark here the value of association, and of those connected in a society taking a friendly interest in one 176 PRACTICAL HINTS another's safety and welfare. Professing Christians, like these circumnavigators, are apt to fall asleep ; and if this be indulged, they may sleep the sleep of death. In a society, however, this tendency is not so likely to seize all at once. When one is affected by it, the friendly ex- ertions of bis brother may contribute to rouse him, and when his vigor and activity are renewed, he may perhaps have occasion to repay to each, in turn, the friendly offices which in time of need he received from him. In this delightful kind of intercourse, which the Lord Jesus has established among his people, we have duty and in- terest combined." The ordinance of Baptism is another Christian institu- tion. This ordinance has been made the subject of much controversy in the Christian church, and various opinions are at this time held concerning it. As to the importance or mode of outward, water baptism, "let every one be fully persuaded in his own mind." The rite should be observed from convictions of duty, and with Christian propriety. Then, whatever form be adopted, the occa- sion of its observance must be one of deep and joyous in- terest, and every heart present, in which the rich and soul-subduing spirit of gospel truth has come, will feel it to be so. But while each is at liberty to follow his own convictions in relation to this matter, there is one baptism which every humble believer in the Lord Jesus will seek to understand and experience, — the baptism of the whole soul and spirit into the truth of the Gospel ; a baptism into Christ, into his spiritual life, power, and grace ; a baptism " with the Holy Ghost and with fire." To this baptism let us all come. The Dedication of Children is an interesting Christian TO UNIVERS ALISTS. 177 rite. No truly devotional heart will question the propri- ety of so simple, and at the same time so impressive a ceremony, as that of offering unto God the young heir of immortality, the child in its early season of existence. He who took little children in his arms and blessed them, gave a striking example of the estimation in which the young were held by him ; and his spirit will approve the rite so cheerfully observed by many, of dedicating their offspring to the "Lord of all." In this they evince to the world their trust in a Being who justly claims the lives, powers, and services of all his rational creatures, and their determination to seek the moral welfare of their children, — their growth in grace and in divine wisdom. The Sabbath School claims the attention and interest of the true friend of the Gospel. On this topic I shall claim indulgence in certain remarks, which I consider relevant to the cause of truth, in this day of moral pro- gression and spiritual reform. Every Christian moralist should give attention and encouragement to an institution like the Sabbath School, which has for its object the teaching and spreading of the principles of heavenly wis- dom, — principles which, if early imbibed and heeded^, will render life a blessing. Yet many honest Christians have doubted the utility of Sabbath Schools. Why ? Was it because they themselves were not in favor of practical goodness ? No. Was it because they were indifferent to the moral wel- fare of the young? No. Was it because they cared not which doctrine prevailed, true orthodoxy or heresy? No. What then? Fear of sectarianism. But is this a sound objection to the Sabbath School ? If one sect uses a good institution, why may not another? If error is 15 178 PRACTICAL HINTS propagated by means of the one now in question, why may not truth be advanced by the same means ? All sects will cleave to something that is good. Must we, therefore, discard all goodness, under the pretence that it is sectarian ? Sabbath Schools were originally established for a good purpose; the education and moral happiness of the poor, the ignorant, and degraded. In process of time they were used by those who had this object in view, — the educa- tion of the young in a certain doctrinal faith. This is the object of many at the present time. It was a good institution when first started ; it is the same now ; and if many avail themselves of it for the purpose of carrying on mere sectarian schemes, the lovers of Christian truth and freedom will not see in this any reason why they should discard it. In the hands of the wise and truly charitable, it may become a powerful instrument in the promotion of Christian light and happiness. What is sectarianism ? It is the adhering to the views or doctrinal tenets of any sect. There are sectarians in error, and sectarians in truth. One person adheres to doctrines which teach him that a man's convenience is his greatest moral law ; another chooses to be the rigid observer of a better system, which teaches self-denial, and purity of purpose and action. They are sectarians. One is wrong ; the other, right. Each one seeks to ob- tain proselytes. The more proselytes the former obtains, the worse it is for the world ; the more the latter obtains, the better. Apply this to our subject. Sectarians in religious error strive to make proselytes, or to obtain converts and adherents by means of Sabbath Schools. Those who believe the truth, should be equally zealous TO UNIVERSALISTS . 179 in the same good institution. If Sabbath Schools are a means of promoting error, this is reason enough why the believer in the truth should turn them to a good account. Is this manner of speech too general ? Are we not clearly understood when we thus speak of truth and er- ror ? We will be more explicit. We believe, that false and pernicious views are held in the Christian world con- cerning the character and government of God ; views, which, if they were applied to one of our own race, would serve to degrade him in the estimation of every good and reasonable mind. Such views are now taught in many Sabbath Schools in the Christian community. They are instilled into young and tender minds, and do not exert a good influence therein. Although there are good precepts taught in these schools, and many favora- ble impressions made, still, so far as palpable error is in- culcated, we cannot regard its influence as good. Here are those, on the other hand, who represent God as the Father and Friend of his creatures, — and as having made known certain reasonable commandments, which, if observed, will insure present peace and happiness. We believe, that the early knowledge of these truths will be beneficial. Should we not, therefore, use the Sabbath School as a medium through which to convey them to the minds of the rising generation ? Should we not ex- ert ourselves to spread abroad, as extensively as possible, the knowledge of the truth, as we are led by Nature and Revelation to understand it, — ■ and as we are willing to have it practically tested in the eyes of all the world ? If there is a single professed believer in the Gospel, to whom these pages shall come, that is opposed in his 180 PRACTICAL HINTS heart to Sabbath Schools, we pray him to consider what we have here written. Moral instruction is always needed in our great com- munity. It is needed more than ever in this busy, driving age. We have much of evil in operation among us. Thousands of ways are opened for the gratification of the lower passions. Temptations, in all forms, are lurking in the ways of the young. And if they have not a princi- ple within rightly directed, — rightly educated and bal- anced, — they may be led along, step by step, to moral ruin. What parent or guardian is there in our land, who is fearful, that the dear objects of his affection will pos- sess too much of virtue and moral power ? None such can be found. The early moral instruction of children is of vast im- portance ; often talked of, — but seldom realized as it should be. The more of goodness children are taught to understand and practise ; the more of the true charac- ter of God, and the nature of his requirements, they learn, and believe, and feel, the more enabled will they be to withstand the evils of the world around them. Many a wanderer on the earth, who has been led into and out of temptation ; who has been tossed on the bil- lows of life by adverse winds ; will date his salvation from some dark sin, from the moment when conscience inspired him with a power which was first set in opera- tion at the early Sabbath School. A Sabbath School properly conducted is a desirable and pleasant place to the scholar. He is gratified to be there, and to join in its salutary exercises. It is not to him as the recitation from the old Westminster Cate- chism used to be to our fathers. Catechizing, as it was TO UNIVERS ALISTS . 181 termed, was then an intolerable drudgery. Far different from this do we find our modern, well-conducted Sab- bath Schools. Here all is social, pleasant, interesting. The teachers strive to simplify the lessons they teach ; and those who learn, appear to understand and appreciate the lessons they commit. It is the social character of the Sabbath School which gives it its interest. Many are the Scholars who would endure almost any privation rather than that of the Sabbath School privilege. They are eager for the hour of its commencement ; their steps are quickly taken to the place of its meeting ; and their exercises passed with deep interest and profit. And the influence of moral instruction on such scholars must be beneficial. I have no doubt in my own mind, that God has been pleased to institute Sabbath Schools to answer some great and good end in his moral government ; and although I do not wish to censure those who cannot agree with me in all points touching their expediency and practical utili- ty ; still I must regard those who are opposed to them, while at the same time they desire the progress of Chris- tian truth among men, — as far behind the age and the instructions of truth and experience. Let such take another observation, ■ — and find out their latitude. There is no better time to begin the work of religious instruction, than in youth. In illustration of this truth, let me offer the language of another. " The minds of children are tender, and receive with ease the deepest impressions. We see this in the perfect distinctness with which we recollect the scenes and in- structions of early life, after age has benumbed the facul- ties, and impaired the memory. I remember having 15* 182 PRACTICAL HINTS conversed once with a man aged about ninety-five, who had become so forgetful, that he asked my name five times within thirty minutes ; and yet, he recollected the events of childhood and youth with as much distinctness as we can recollect the occurrences of yesterday. All remember the events of youth, long after those of man- hood have faded from the memory. All can retrace the beginnings of their journey, if not that part which has been more recently performed. How distinctly can we now see the ' gate on which we swung, the brook in which we played, the pond on which we used to slide, the tree under whose shade we used to sit, the grove through which we used to walk,' when we were children, while ten thousand events and scenes of mature years are all erased from the mind. If, therefore, we would have religion remain with our children, when they have grown up to manhood, govern their conduct when they mix in the cares of a busy world, and support their droop- ing spirits in the evening of their days, we must engrave it upon their hearts while they are young; we must have their first impressions made by the Gospel itself. Unless this be done, the power of religion will be curtailed, and its hold upon the affections uncertain. " Again : The minds of children are like the pliant wax, which w T e can mould into any shape we wish ; and if we would have them properly moulded, we must begin the work while they are still pliable, and before hardened by repeated impressions, and corrupted by unholy influen- ces. This principle is recognised in all our day schools. Children are sent to these as soon as they are capable of learning ; and there they are continued till they have completed their course of study. This is not wholly be- T0UN1VERSALTSTS. 183 cause their time is less valuable then, than after they have grown up, but because this is the time when they learn the easiest, the time when their faculties can be devel- oped with the least labor, and the time when we can form the character as we desire. There is great truth in the illustration of the boy, who was asked why it was best to become Christians while young,— ' Because/ said he, 'it is just like bending a little tree, it will grow just as you bend it. But if we do not become Christians till we are old, it is like trying to bend a great tree, — it wovHt bend.' " All go upon this principle. He that would rear his child to be a ' man of blood, a terror to men,' does it by making the very ' playthings of the nursery to consist of drums, and plumes, and mimic guns, and the splendid glitter of the warrior. He teaches him to lay his hand on the cannon, to shout at its roar, and to have his soul speak through his sparkling eyes, at the sight of the sword and the weapons of death. The son of Napoleon was walking his post as a sentinel, in the ranks, as a common soldier, at the age of seven years. And Han- nibal made his son swear on the altars of his gods, at the age of twelve, that he would be the everlasting enemy of Rome.' Thus childhood is the time to begin the work of religious culture. Then there is the least opposition to the genuine influence of Christianity ; then the soul is innocent, and open to the sacred instructions of God ; then the love of sensual pleasure has not gained the as- cendancy over the better feelings ; then those evil habits are not formed which are subdued with so much difficul- ty, that the change is compared to the Ethiopian chang- ing his skin, and the leopard his spots ; and then all the 184 PRACTICAL HINTS powers of the soul are pliable and vigorous, and capable of being directed agreeably to the instructions of Heaven. "Again: Virtuous habits early formed are doubly val- uable to those formed in after life. This will be evident, by considering, that early habits become a part of our na- ture ; they regulate our whole life and conversation, and exercise an entire sway over the feelings and desires ; whereas, those formed after we have become immersed in business or occupied in the pursuit of pleasure, exer- cise only a limited and occasional influence. It is hard to throw off sinful habits, to shut out from the mind evil associations to which we have long been accustomed, and reconstruct our whole system of action in business and morals. Those, therefore, who are early trained to reli- gion, are more perfectly moulded and governed by it, than those who embrace it after they have come to years of maturity. It mingles more in their daily employ, sweetens more their days of prosperity, and sheds a brighter light upon their path in seasons of adversity, — it is more their hope, their guide, their all. " Thus Sabbath Schools begin the work of training up children at the proper time, and therefore demand our support." * One more extract. " Believers in the Gospel of universal grace have a duty to perform to the rising generation, which we fear is not duly considered, when we reflect, that the children of the present, are to be the men and women of the next generation. We ought to esteem it a duty and a privi- lege to instil into their minds, principles which will ena- * Rev. O. A. Skinner. TO UNIVERS ALTSTS . 185 ble them, while young, to meet their adversaries in doc- trine, and which will so well qualify them for all the actions and changes of life. How many of us who have now arrived at maturity, have known the torments of er- ror ! And when we consider how much enjoyment of which we were deprived, is now within the reach of the rising generation, we ought to leave nothing undone, which will be the means of giving to our children that treasure Which we so much prize." * It was my intention to have said something in relation to the management of Sabbath Schools ; but this would be entering too wide a field for me at the present time. I have been making suggestions, — giving hints to be taken O DO ' ' O O and followed out by others. May it be, that I have spoken to those who will understand. Christian institutions, then, will claim the steady atten- tion of the true believer in Jesus Christ. For be it re- membered, that he is always at work for the truth; and that these institutions are his aids in this work. When he looks into the Scriptures, exhortations like these are before him. " Ye are the light of the world, a city that is set on a hill cannot be hid ; neither do men light a can- dle and put it under a bushel, but on a candlestick ; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. — It is good to be zealously affected always in a good thing. — Earnestly contend for the faith which was once delivered unto the saints." These exhortations speak to his heart ; and he obeys them. His zeal is according to knowledge ; * 2 Ann. Rep. U. S. S. Asso. 186 PRACTICAL HINTS proving to the world, that he has not only a scriptural, heavenly theory, but a corresponding practice and devo- tion. And who should be ever at work, if the Christian is not ? Look abroad into the business community ! See that merchant, that mechanic, that professional man, that politician! How actively, — how intensely engaged! And say, if the cause of gospel truth is not calculated to inspire us with zeal. What a deplorable sight is a frozen- hearted, indifferent professor of the doctrine of Christ ! Reader, — be not such a professor ; but seek to honor the institutions of Christianity by your unremitting zeal in every good word and work. TO UNIVERSALISTS. 187 CHAPTER IX. FRUITS OF THE SPIRIT. Christian faith is productive. Its fruits are thus de- signated by the apostle, in contrast with the works of the flesh. " Now the works of the flesh are manifest ; which are these ; adultery, fornication, uncleanness, lascivious- ness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drun- kenness, revellings, and such like : of the which I tell you before, as I have told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance : against such there is no law." Gal. v. 19-23. In the present chapter it will be the object of the writer to con- sider briefly the fruits of the Spirit in the order in which they are here mentioned by the apostle. I. The first fruit named is Love. It is that same holy principle mentioned and so clearly defined by the same apostle in his first Epistle to the Corinthians. " Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge ; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing." The word here ren- dered " charity," is from the Greek ayani]. It is proper- 188 PRACTICAL HINTS ly rendered love in some of the old English versions of the New Testament, and we see no just reason why it should not so stand in our present version. It is declar- ed by the apostle to be greater than the virtue of charity ; according to the next verse of the chapter already quot- ed, where he says : " Though I give all my goods to feed the poor, (that is, though I have the utmost charity,) and have not love, it profiteth me nothing." 1 Cor. xiii.' 1-3. He then proceeds to define this principle ; which defini- tion let us briefly notice. The first trait in the character of love is thus given. " Love suffereth long and is kind." Here we begin at once to perceive its excellence. The spirit of Christian love is capable of enduring trials and persecutions, cross- es, vexations, and adversities. It shrinks not in the hour of darkness; and though traduced and reviled, it mani- fests that spirit speaking in the language of the Redeem- er ; " Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." And he gives the reason. " That ye may be the children (that is, characteristically) of your Father which is in heaven. " Love is an emanation from him, — a spark of the divine nature. It is kind to " the unthankful and the evil." " Love envieth not." Of all the evils in the human heart, envy ranks among the greatest. It is an uneasy spirit, continually "seeking rest and finding none ; " — for it never goes where rest is to be found. The envious heart delights in debasing the good qualities of others, and in seeking to bring them to a level with itself. It can hear no one praised without feeling wounded ; and continually wonders why the world does not acknowledge TO UNIVERSALISTS. 189 its superiority and excellence ! To all this, the spirit of love declares opposition. Here is no repining in view of the good enjoyed by others; but a continual thanksgiving, that they also are blessed of heaven. Who would not possess this spirit ? " Love vaunteth not itself." That is, it will not be guilty of rashness, insolence, nor inconsistency. It does not seek to place itself forward in too conspicuous a place, to gain loud applause, or win " golden opinions," — as though these were demonstrations of moral worth and true greatness. Spiritual pride can never exist in the heart where love like this is found. Remember this, ye who love to be " greeted in the synagogues and market- places," and who wonder why the world cannot discover your piety and godliness. " Is not puffed up." Listen Pharisee ! This is in direct opposition to your proud spirit. If the reader has ever learned to be truly humble, he will comprehend the meaning of the apostle. The offering of the humble and contrite heart is more acceptable to God, than all the out- ward manifestations of devotion ever made by man.. "Where true love is found, there is humility ; for love " is not puffed up." " Doth not behave itself unseemly." Here is recog- nised the proper walk and demeanor of the Christian. This expression denounces extravagance and indecorum. It conveys the idea, that love is not constrained to act out of place, to be harsh, or overbearing. The nature of love is too celestial to manifest itself in this manner. It is full of good wishes and intentions, and will, therefore, make itself known to all by its modest excellence and internal worth. The most cold and indifferent cannot 16 190 PRACTICAL HINTS but acknowledge its value, nor can the most harsh and illiberal wholly resist its influence. It overpowers them all, and yet behaveth not itself unseemly. What a heav- enly thought 1 We are next told, that love " seeketh not her own. 5 ' This trait is opposed to the spirit of selfishness in all its forms. It teaches us to " feel another's woe," — to live not as though there were no others with us in the "world, but to share in the joys and sorrows, the comforts and adversities of the human race. The true Christian phi- lanthropist will best understand this disposition. "Is not easily provoked." Is not, when opposed, made sour, bitter, or acrimonious. How many professors of the religion of Jesus, who are led away by impatience and passion, on slight provocation, need to remember this 1 " Thinketh no evil." It not only aims to "speak evil of no man," but entertains no strange surmises and sus- picions of others, when no convincing evidence of their failings can be found. But is rather willing to give every man credit for all his good deeds, than to overlook them, and condemn him, perhaps unjustly, for some reputed in- iquity. What a lesson to those who imagine goodness to exist nowhere but with their own sect ! " Rejoiceth not in iniquity, but rejoiceth in the truth." Deplores the ravages of sin in the human heart, and strives to lead men in the w T ays of heavenly wisdom. Seeks for the promotion of righteousness, that " we may lead quiet and peaceable lives in all godliness and hon- esty." Rejoices in the truth, that iniquity shall ultimate- ly cease, — that men shall know the true source of hap- piness, and forever enjoy it, — when God himself shall TO DNIVEES ALISTS . 191 be all in all. This is what the apostle means, when he assures us, that love "rejoiceth in the truth." If love is at last triumphant; if it conquers all opposition, and brings all hearts into the obedience of the Gospel, then love will rejoice, and rejoice, too, " in the truth." We can thus understand the meaning of that language which comes from the true Christian heart ; " I wish the doc- trine of the salvation of all men might prove true." This is the prompting of the spirit of love ; and thanks to God, its holy desire shall be granted. " Beareth all things." Is possessed of a fortitude which enables it to " overcome evil with good" ; to " ren- der to no man railing for railing, but contrawise blessing." It is in perfect agreement with the character of him, "who, when he was reviled, reviled not again; when he suffered, threatened not ; but committed himself to him that judgeth righteously." " Believeth all things." The better rendering of this expression would be, " invariably confiding." Love is ever ready to believe the best of every one, and would rather think and believe good than evil. " Hopeth all things." Is ever ready to make all due allowance for human weaknesses, and to admit excuse for wrong doing so far as a good conscience will permit, — continually and anxiously watches for repentance in the transgressor. And, instead of repining at the afflictive allotments of Providence, looks -forward with hope of brighter scenes, and rejoices in prospect of happiness yet to come. "Endureth all things." Will bear up the soul and give it peace, when all without is darkness and storm. " Love never faileth." It will endure forever. It is 192 PRACTICAL HINTS the essence of the Deity, and he is love to all. Its na- ture is to minister good to all who are its objects. It was revealed in Jesus Christ ; it constrained the apostles to labor in its holy cause. It will eventually " finish sin, make an end of transgression, and bring in everlasting righteous- ness." It will abide when prophecies shall fail, tongues cease, and knowledge vanish away. The New Testament teaches us, that love is the re- quirement of the divine law. " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.'' The Saviour says to his disciples, " This is my commandment, that ye love one another as I have loved you." And here is the gospel test. After speaking in a special manner of several prac- tical virtues, the apostle declares, "If there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to its neighbour : therefore love is the ful- filling of the law." These commands are of universal application. Our love is to embrace the world as its ob- ject. The believer and unbeliever, the virtuous and the vicious, the high and the low, the enlightened and the ignorant, all are to share in the love of the Christian. Love prompts to action. It cannot lie dormant in the soul. It works, — not ill, — but good. It speaks in the spirit and the language of the golden rule, " Whatsoever ye would that men should do to you, do ye even so to them : for this is the law and the prophets." If we look into the history of the past we shall find. TO UNIVERSALISTS. 193 that, even among Christians, hatred, instead of love, has, in too many instances, prevailed. u Till hearts fell off that ought to twine, And man profaned what God had given; And some were heard to curse the shrine Where others knelt to heaven." Bigotry, — that demon of darkness, has worked in perse- cution and wrath among the professed children of the kingdom. Coming out of the fires of persecution, the Christian church practised the arts of its tormentors. Catholic has persecuted Protestant, and Protestant Cath- olic ; divisions and subdivisions, wars and fightings have taken place ; fines, confiscations, imprisonments, tortures, banishments, and death, — all have been resorted to from pretended motives of conscience. Toleration has been nothing more than a name, and love a dead letter. Such has been the work of bigotry. We may follow this very spirit from the early ages of the church down to the present time, into the various de- partments of the Christian church in our land ; and in too many instances we behold manifestations of the pres- ence of the same monster that has ravaged, for so lono- a period, the temple and the city of the King of Zion. Its voice is heard in the denunciations of opposing sects ; in misrepresentation, calumny, and abuse. It wishes itself in possession of more power, that certain mouths might be stopped, and certain churches closed. It exults when trial or calamity overtakes another denomination, and smiles when witticisms and low ridicule are thrown out against it. It cries out, " We are all alike free, and ought to be charitable," where the influence of a free govern- ment is felt and acknowledged ; but whispers detestation 16* 194 PRACTICAL HINTS and hatred in the dark, against all heretics. Such is big- otry, whether it is found in the Pope's chair, in the study of the Rector, in the lecture-room of the "revivalist," or in the pulpit or congregation of the self-styled liberal Christian. And against this spirit it is the duty of the gospel believer to work with all his might. How-much has been said, — how much is said in the Christian world, at the present day, about love to God. What language has been employed to bring home the sense of this divine requirement to the human understand- ing. How much have Christians written, preached, prayed, exhorted, chaunted, and professed in relation to the love of God as a duty of man. And yet how few have understood it. As if men could persecute and abuse, and scorn and torture, and imprison and kill their fellow-men for opinion's sake, and yet love God ! De- spise those whom they considered sinners, and yet have hearts burning with love to God ! Stand in the sacred desk, or at the altar, or in the family circle, and pray, " Father, forgive us our sins, as we forgive those who trespass against us," while the feelings of forgiveness and love cannot be found in their hearts ! Amazing contra- dictions ! Foul blots on the fair face of Christianity ! Impositions in the name of religion ! Trees without green leaves or fruit! Wolves in sheep's clothing! — but I forbear ; for language fails. Of all errors this is one of the greatest, that man may love God, and yet hate his fellow-man. How impressive the language of the belov- ed apostle : " If a man say, I love God, and hateth his brother, he is a liar ; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" What a question this ! And how can the TO UNIVE RS ALISTS . 195 bigot meet it, — or the mere sectarian, — or the loud, empty pretender, who thanks God that he is not like oth- er men, while he despises the publican, who stands afar off saying, . " God be merciful to me a sinner?" It speaks to them in thunder-tones, " Thou art weighed in the balance and found wanting." It will be a happy day for Christians when they all learn, that the greatest evidence of love to God is love to our fellow-men. This truth has been most beautifully il- lustrated in the subjoined poetical sketch of an eminent writer. " Abou Ben Adhem (may his tribe increase !) Awoke one night from a deep dream of peace, And saw within the moonlight in his room, Making it rich and like a lily bloom, An angel writing in a book of gold. Exceeding peace had made Ben Adhem bold; And to the presence in the room he said, * What writest thou ? ' The vision raised its head, And with a look, made all of sweet accord, Answered, 'The names of those who love the Lord.' ' And is mine one ? ' said Abou. ' Nay, — not so,' Replied the angel. Abou spoke more low, But cheerily still, and said, ' I pray thee, then, Write me as one who loves his fellow-men.' The angel wrote and vanished. The next night It came again with great wakening light, And showed the names whom love of God had blessed, And lo ! Ben Adhem's name led all the rest ! " * Say ye, that this is a dream of the poet's imagination ? Agreed. But it is no " vain imagination." It is the doctrine of Christianity, — the doctrine of Jesus. It is an illustration of the truth most clearly taught in the New Testament, that he who loves his fellow-men, and thus * Leigh Hunt. 196 PRACTICAL HINTS fulfils the command of the Saviour, is a friend indeed to his cause in the earth, and is blessed with the perfect love of God. And what an atmosphere is this in which to breathe ! It is the prelibation of the upper world ! If Watts could sweetly sing, u On the fair heavenly hills, The saints are blest above ; Where joy like morning dew distils, And all the air is love/' surely, it may be said with truth, that he who knows the joys of gospel love below, has at least a rich foretaste of that heavenly bliss. Why is it, that Christians cannot more deeply consider this law of love, which is binding upon them ? Why stop to wrangle by the way, and call each other hard names, and shut themselves up within the narrow limits of party, while the Gospel plainly tells them, that if ever they are truly great, and holy, and wise, and free, it must be by the mighty influence and power of love ? Are they afraid they shall know too much of love divine in the earth ? How do they expect to enjoy it in the future existence ? Are they afraid they shall love too many, if they love all here ? How, then, can they obey that law which is eternally binding on them, "Thou shalt love thy neighbour as thyself?" Wherever they go, throughout the wide dominion of the Eternal, this law will be speaking to them in the same language ; and they are bound to obey it. Can they believe, that in heaven they will withhold their love to their brethren in perfection and glory, because they widely differed from them in faith and hope on the earth ? If not, why then this lack of love now ? It is high time, indeed, that Christians were inquiring their duty, accord- ing to "the law and the testimony." TO UNIVERSALISTS 197 There never was a time when the spirit of love was more needed in the Christian world, than at the present. A new era has opened upon us. Long-standing preju- dices are assailed, antiquated notions exploded, old doc- trines newly examined, and all opinions more closely investigated than ever. This spirit of the age has entered the church, and is there at work in all its renovating power ; and as it leads some to form new opinions, and others to cling with a more rigid pertinacity to those which they have long cherished, great care should be taken, that the spirit of love be not suffered to depart from the hearts of those who profess to love the Lord Jesus Christ in sincerity. If we cannot agree with our brother in opinion, do not let us abate one jot or tittle of our love to him. He is still our brother, and may be conscientious and devout, and, so far as he is enabled to see, a true lover of God, and of his fellow-men. If we bear the fruit of the Spirit, we shall love all, whatever be their sect or name ; and pray, in kindness and charity, that the peace of God may dwell richly with them. This is the Spirit which we are called upon to manifest in our hearts and lives. And how would it be with professing Christians, were love suffered to reign predominant among them ? Instead of coldness, indifference, and party strife, we should be- hold brotherly affection, — the union of the heart. In- stead of standing afar off from each other, in consequence of some trivial difference of opinion, we should witness a " unity of the spirit in the bond of peace." And then we might with some propriety talk about converting the heathen to Christianity. For, in the language of another, " the whole Christian world would become one grand 198 PRACTICAL HINTS Missionary Society, and those sectarian differences of opinion which now produce so many unhappy dissensions, would forever cease to disturb the harmony of converts in heathen lands." Did love prevail among Christians, it would produce a powerful and beneficial influence upon those who now think lightly of Christianity ; it would take from the unbeliever one of his most powerful arguments against the religion of the Bible, and would induce him to investigate its evidences by the exhibition it gave of its purifying and happy influences on the human heart. It would bring Catholic and Protestant, Established and Dissenter, self-styled orthodox and reputed heterodox, nearer together, so that they might do good instead of evil to each other. It would diffuse itself among all the nations, and usher in that period when " the earth shall be filled with the knowledge of God." II. In the enumeration of these fruits of the Spirit, the apostle next mentions Joy. This is a peculiar characteristic of the Gospel, and ought to be more attentively considered in the Christian world. True, efficient gospel faith dissipates heaviness and gloom, and irradiates the whole soul with the light of heaven. It is no part of the Christian's duty or por- tion to be habitually sad. He, above all others, should best understand the meaning of Solomon's saying, " A merry (cheerful) heart doeth good like a medicine." Too long has error blended the religion of Christ with gloom. And this error is still retained by many at the present day. It originated in ages of spiritual darkness, and should now be driven out of existence. Ministers of the Christian religion should faithfully teach, that the fruit of the Spirit is joy. TO UNIVERS ALISTS. 199 Nature and Revelation are attuned to joy. He who believes not in God, as Jesus has revealed him, cannot understand the harmony. But the believer mingles the holy thoughts of his soul with its enlivening strains. He sees in all the creation around him evidence of paternal goodness, and realizes that this goodness is pledged to his protection. Voices innumerable, from all departments of nature, are going up in praise and joy to the Eternal ; and as he listens, his spirit is moved within him to give thanks with a pure heart fervently. He is ready, in sin- cerity of soul, to say, 11 Let man, by nobler passions swayed, The feeling heart, the reasoning head, In heavenly praise employ : Spread the Creator's name around, Till heaven's wide arch repeat the sound, The general burst of joy." It is true, the Christian believer must have his share of sorrow. Earth's crosses and trials will come upon him. Yet even then, it is his privilige to turn night into day ; yes, his privilege. He can do it if he will. If he will not, then he lacks faith. The whole story is thus briefly told. Making all due allowance for differences in individual constitutions, I cannot find it reasonable to justify any long-continued dulness or despondency, when the light of Christian truth is before us. The whole teaching of the New Testament is in direct opposition to it. A sober, serious Christian is desirable. But he may be truly joyful. And here I would make a suggestion, which the religious world is beginning to understand, but which is not yet apprehended as it should be. Thousands have been kept away from Christianity, in consequence of false impres- 200 PRACTICAL HINTS sions in relation to its requirements and its effects on the mind. They have regarded it with dread, more than with reverence or love. The light-minded, for instance, have almost shuddered at the thought of being; devotional ; because devotion, as they understand it, is so foreign to their nature. If they become truly devotional, they must check their smiles, and bid mirth and cheerfulness adieu. Now Christianity teaches nothing like this. 'True, it never tells us that nonsense, extravagant glee, and boisterous mirth are compatible with genuine Christian devotion. These are but poor objects at best for the permanent gratification of the spiritual part of man. They leave nothing substantial for the mind to feed upon ; and can be spared to advantage, if pure religion is to be ob- tained. But then the mind is not to become gloomy or cheerless. It leaves a poor living on a barren soil, for rich fields and refreshing streams, where the soul can be fed with enduring substance, and drink of the waters of everlasting life. This is the exchange. " Religion never was designed To make our pleasures less." All that is beneficial in cheerfulness and joy it can retain, while it parts only with that which is useless. Christianity was announced to the world with demon- strations of joy. Who has not learned the message and song of the angels? " Behold I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, Glory to God in the highest, and on earth peace, TO UNIVERSALISTS. 201 good-will toward men." Good-will from heaven to men is a cause of joy. "Believing, ye rejoice with joy un- speakable and full of glory," saith Peter. Here the ef- fect of the truth on the heart is clearly described. And who that imbibes the spirit of the apostle, that can be- hold through the power of him who is " the resurrection and the life," all things subdued unto God; sin, rebel- lion, misery at an end ; and death itself destroyed ; and men made " as the angels of God in heaven ; " will fail to be inspired with the vast, overwhelming, glorious truth ? Rather, will he not find his joy too great to be expressed ? Will not his soul exult in the fulness of di- vine grace and salvation?* * One of the great causes of true Christian joy is the prospect of the future exaltation and endless happiness of all men. To him who believes in the error long prevalent in the Christian church, that endless torment is to be the doom of a portion of mankind, the truth cannot be a subject of joy. Listen to the testimony of the eloquent Saurin on this subject. At the close of a sermon on the endless suf- fering of the wicked, he thus breaks forth: — "I sink under the weight of this subject ; and I declare, when I see my friends, my relations, the people of my charge, this whole congregation ; when I think, that I, that you, that we are all threatened with these tor- ments ; when I see in the lukewarmness of my devotions, in the lan- guor of my love, the least evidence, though it be only probable or presumptive, of my future misery, yet I find in the thought a mortal poison, which diffuses itself into every period of my life, rendering society tiresome, nourishment insipid, pleasure disgustful, and life itself a cruel bitter. 1 cease to wonder, that the fear of hell hath made some melancholy and others mad ; that it has inclined some to expose themselves to a living martyrdom, by fleeing from all com- merce with the rest of mankind, and others to suffer the most violent and terrible torments." In contrast, hear the language of a believer in the great salvation, in view of this expression of Saurin : — "I rejoice under the influ- 17 202 PRACTICAL HINTS Joy ! It is one of the watchwords of the Christian ; and he will retain it forever. " The kingdom of God is righteousness, and peace, and joy in the Holy Ghost." It was " for the joy that was set before him," that Jesus " endured the cross, despising the shame, and is set down at the right hand of the throne of God." And never will the object of his mission be fully accomplished, till he who sowed " in tears shall reap in joy," — till he who went forth " weeping, bearing precious seed, shall come again rejoicing, bringing his sheaves with him." The nearer the believer lives to the spirit and require- ments of the Gospel, the greater will be his joy. He will be led away from the path of sin and spiritual death, and obtain victory over the evil propensities within him. If clouds come, their shadows will not alarm him. If " weeping shall endure for a night," he will know that "joy cometh in the morning"; if the world frowns, the smiles of an approving conscience, and the word of the Lord cheer him ; and though " heart and flesh fail," he ence of this subject ; and I declare, when I see my friends, my rela- tions, the people of my charge, this whole congregation ; when I think, that I, that you, that we are all destined to immortal bliss ; when I behold in the ample Book of Nature, in all the ways of God's providence, in the blessed volume of Revelation, innumerable and indubitable evidences of the salvation of all mankind ; I find in the thought a cheering and invigorating influence, which diffuses itself into every period of my life, rendering meditation sweet, society ex- hilarating, incumbent duty a privilege, labor delightful, and life itself an incalculable blessing. I deem it no marvel, that the hope of eventual universal blessedness in Christ has made many philanthro- pists, and many rational enthusiasts in the cause of Zion ; that it has enabled them to labor and suffer reproach, while they rejoiced with joy unspeakable and full of glory in the prospective salvation of the Lord." — Rev. A. C. Thomas. TO UNIVERSALISTS. 203 will know, that " God is the strength of his heart, and his portion for ever " ; and that there shall yet be given him " the oil of joy for mourning, and the garment of praise for the spirit of heaviness." Surely, the fruit of the Spirit is joy. III. Another fruit of the Spirit is Peace. The Au- thor of Christianity is called "the God of all peace." The Gospel, which he has given to mankind, proclaims " peace on earth and good-will toward men." The Mes- siah is called by Isaiah, " the Prince of Peace." Peace will be the effect of that righteousness with which he shall reign until all things are subdued unto him. " Of the increase of his government and peace there shall be no end." Messengers of the Gospel are also messengers of peace. The language of ths prophet is applied to them : " How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace." One important part of the Christian armour is recommend- ed by the apostle in this language : " Having your feet shod with the preparation of the Gospel of peace." Wherever the spirit of Christ reigns, there is " peace like a river, and righteousness as the waves of the sea." " To be spiritually minded is life and peace." It is the intent of the Gospel, that we " lead quiet and peaceable lives, in all godliness and honesty." " Blessed are the peace-makers, for they shall be called the children of God." Unbelievers have brought the charge against Christian- ity, that it encourages the spirit of war, and that it has occasioned much bitter and deadly strife in the earth. The wicked deeds of thousands in past ages, who pro- fessed Christianity, have been referred to in proof of this. 204 PRACTICAL HINTS But such reference is wrong. War itself, with all its horrors, has felt the subduing, softening power of Chris- tianity ; and bad and detestable as war must ever be, it is truth, as has been well expressed, that " there are gleam- ings of mercy and principles of humanity now to be found in the tented field, which were strangers there before the Gospel was known ; and which are not even now to be found in any but Christian countries. Wars and fightings among Christian countries are now merciful, in compari- son with the savage spirit that pervades the warfare of heathen nations."* Let this be remembered. And let it also be considered by those who would object to Chris- tianity on the ground that it has abounded too much in strife and persecution, that they would not reason thus in relation to other subjects. They would not discard " that which is good," because it has been perverted to unholy uses by wicked men. No one but a fool would refuse to have money, because men have wrongfully con- tended for this article, — or refuse to eat bread, because many of his race had quarrelled about their food ! Yet such conduct would be as reasonable as this kind of ob- jection to the Gospel of Christ. Christianity forbids persecution or revenge. Christ taught no such sentiments to his followers, and if ever they imbibe them, it is when they have departed from his precepts. We know, however, that his language has been quoted to prove, that he did not in all cases encour- age the spirit of peace. I refer to the passage in Matt. x. 34, 35 : " Think not that I am come to send peace on earth. I am come not to send peace, but a sword. For * Rev. I. D. Williamson. TO UNIVERSALISTS. 205 I am come to set a man at variance against his father, and the daughter against her mother, and the daughter- in-law against her mother-in-law." But why was this spoken ? Plainly, in view of the opposition which the peaceable, loving religion of Christ would be called to encounter. The conflict of truth with error was to cause variance and strife even among those who were nearly connected with each other by common kindred ties. This was unavoidable in the very nature of things. — Yet on which side was the violence and the sword ? Not on that of the Christians ; for their Master had expressly said, " They that take the sword shall perish by the sword." He never taught men to fight, to oppose, to bite and devour one another. He was the friend and teacher of peace. When Peter, on one occasion, smote a servant of the high-priest with a sword, Jesus imme- diately healed the wound which had been inflicted, and administered a severe reproof to the erring disciple. The doctrine of Christ is peace ; its work is peace and love ; love to all, friends and enemies. Jesus is the only teacher under heaven, whose doctrine forbids the working of the spirit of persecution or war. Every other system of man has taught it ; and it is still taught to thousands in the earth. It is found in Paganism, and with the fol- lowers of the Arabian Prophet. It is the glory of the Mahometan to die in bloody conflict, — for in such a death he has the assurance, that he will meet the more ready acceptance of heaven ! How different is Chris- tianity ! " She comes ! and lo, the orphan's wail No longer loads the passing gale, 17* 206 PRACTICAL HINTS Contentment sheds her sacred calm, And nature owns the sovereign charm. "She comes ! and banner, spear, and plume, That led to conquest and the tomb, Wreathed with the olive now adorn The triumph of salvation's morn ! " All the fierce conflicts which have been carried on in the Christian world among opposing sects, originated in some other wisdom than that which is first pure, then peaceable, gentle, and easy to be entreated." Where the Gospel comes, it brings love, peace, and salvation ; and just so far as it reigns in the earth, so far will " swords be beaten into plough-shares, and spears into pruning-hooks ; " so far too will contending sects and brethren learn to respect and love each other, and keep the " unity of the spirit in the bond of peace." Let every Christian believer consider this trait of the religion he professes, and strive to make it a part of his own character. In this world of conflict and confusion, he will find peace of soul desirable ; and this can only be obtained under the strong influences of divine grace and truth. To allay the passions, to give strength and support in adversity, consolation in affliction, calm resig- nation to the allotments of Providence in life or in death, — this is the work of the Christian religion. It gives a peace such as the world giveth not. I cannot close this notice of true Christian peace, with- out introducing the language of another in his description of it. " There is a two-fold peace. The first is nega- tive. It is relief from disquiet and corroding care. It is repose after conflict and storms. But there is another and a higher peace, to which this is but the prelude, i a TO UNIVERSALISTS. 207 peace of God, which passeth all understanding/ and properly called 'the kingdom of heaven within us.' This state is any thing but negative. It is the highest and most strenuous action of the soul, hut an entirely harmonious action, in which all our powers and affections are blended in a beautiful proportion, and sustain and perfect one another. It is more than silence after storms. It is as the concord of all melodious sounds. Has the reader never known a season, when, in the fullest flow of thought and feeling, in the universal action of the soul, an inward calm, profound as midnight silence, yet bright as the still summer noon, full of joy, but un- broken by one throb of tumultuous passion, has been breathed through his spirit, and given him a glimpse and presage of the serenity of a happier world ? Of this character is the peace of religion. It is a conscious har- mony with God and the creation, an alliance of love with all beings, a sympathy with all that is pure and happy, a surrender of every separate will and interest, a participa- tion of the spirit and life of the universe, an entire con- cord of purpose with its Infinite Original." * IV. Long-suffebing is another fruit of the Spirit. Some latitude may be allowed in the definition of this virtue. It implies, 1. Forbearance towards our fellow-men in view of their weaknesses. This is a lesson which we all need to learn ; to bear with the infirmities of our race. Our Father in heaven is long-suffering with his frail creatures. — The word declares it. " The Lord is long-suffering and of great mercy." The apostle has the same truth in * Charming. 208 PRACTICAL HINTS view when he says, " Or despisest thou the riches of his goodness, and forbearance, and long-suffering ? " If God is thus forbearing with us, we should have all due for- bearance with our brethren. We cannot have the world just as we would desire it ; we must take it as it is. This the Christian surely should understand ; and this will give charity towards those who differ from him in opinion, and even towards those who are reckless of divine truth, and indifferent to its instructions. The advice of Paul to Timothy was, that he should " reprove, rebuke, exhort, with all long-suffering and doctrine." 2. Contentment in view of the trials of life. Grum- bling is too prevalent among those who profess to be the enlightened and Christian portion of mankind. They are those who, instead of being thankful for the mercies they are daily receiving from the hand of God, continual- ly murmur at their hard fate, and wonder why they are not as prosperous as others. Such persons need the pity of their fellow-men ; as they have but little on themselves. We must all have our share of the sorrow and misfortune to which humanity is born. Losses and crosses, vexation of spirit, the treachery of friends, penury, want, pain, sickness, and death, come alike on the high and the low, the evil and the good. But here we are often greatly in the wrong ; when we are in darkness and trial, we are almost always inclined to look to those who are in a better or more desirable situation than ourselves. Suppos- ing we should look the other way for a moment, and see how many of our fellow-creatures are in a far worse con- dition than that in which Providence has placed us ? Would it not have a tendency to make us humble and resigned, and thankful for the blessings received, instead TO UNIVERSALISTS. 209 of leading us to murmur? Let every one disposed to grumbling, endeavour to understand what the apostle means when he says, " I have learned in whatsoever situ- ation I am, therewith to be content." 3. Cheerful submission to the allotments of Providence. Here the virtue of long-suffering; is to manifest itself when it is most needed. The true believer in God knows, that he is ever surrounded by the love of his Father, and that though for a time his way may be dark and desolate, yet he who suffers not a sparrow to fall without his notice, will take care of his children, and bring them at last to see, that although " no chastening for the present seemeth to be joyous, but grievous, nevertheless, afterward it yieldeth the peaceable fruits of righteousness unto them which are exercised thereby ; " and that " though he cause grief, yet will he have compassion according to the multitude of his tender mercies." These considerations will be to the confiding spirit sources of the purest enjoy- ment. Much of the unhappiness experienced by the children of men, results from a lack of knowledge within, w 7 hich shall enable them to understand themselves, and the nature of the Supreme government. They are continu- ally harrassed and tormented, because they cannot endure their own weaknesses, and the evils resulting from the weaknesses of those around them. Patience is a virtue of such rare growth, that but few, since the days of Job, have understood it. We cannot, however, live as we should, without it. And if we secure it in early life, it will be to us a happy attendant through all our subsequent earthly existence. Parents should be especially cautious in urging the practice of this virtue upon their children. 210 PRACTICAL HINTS Learn them to grumble, and be fretful, and impatient, and you secure their misery, whatever else you give them. Teach them the Christian virtue of endurance, and you draw out their firmness, and place them in the way of smiling at the perplexities, and meeting undismayed the rude blasts, of life. In this world of trial, the faithful disciple of Christ has much to call for his long-suffering. Let him keep in mind the pattern given him in the character and life of the Son of God ; and like him learn to bear with the infirmi- ties of others, and in all things commit himself " unto Him who judgeth righteously." V. Gentleness is next mentioned. This fruit is ex- hibited in a kind and tender exercise of our affections ; and it is opposed to all harsh and indecorous treatment of others. It is an excellent virtue in this perverse world ; and he who manifests it in his daily walk and conduct, will avoid many difficulties into which he might otherwise be drawn. He will remember, that a " soft answer turn- eth away wrath," and that mild and gentle means, united with firmness, are best calculated to subdue the stubborn- ness of the human heart. If he is a parent, a guardian, or an instructer, he will exercise this fruit of the Spirit to- ward those under his care ; and by so doing, will learn them far more salutary lessons than by means of rash or hasty words and measures. This fruit has ample evidence of its divine origin. We are told, that the wisdom which is from above is " gentle and easy to be entreated." God has more tenderness for his creatures than the mother can possibly have for the child of her bosom. When we deeply consider this truth, we are led at once to see, from his very nature, TO UNIVERS ALI STS . 211 that he will act consistently with this wisdom in all his dis- pensations ; and that cruelty and unmerciful punishment will, therefore, be excluded. Believers in God should imitate his wisdom. What a pattern of gentleness should the Christian set to the world ! And yet, how great a lack of this virtue is seen ! What roughness, what overbearing impudence, what reckless assaults, are too often manifested by one sect towards those of another ! It is too often the case that a believer of one Christian denomination cannot make himself peaceable or decorous with one of another, when they are brought together. On the contrary, it seems to be his delight to worry and annoy him by all the strength of argument and crimination at his command. Often, alas ! is this seen among thocj who profess the mild, lov- ing precepts of the Lamb of God. Forgive the use of the word, reader, but permit me to say, that such brutish Christians know not what manner of spirit they are of. They are unacquainted with the meaning of that short command of the apostle, " Be courteous." Nothing is more interesting than to behold those who have named Christ as their Master, in the exercise of gentleness and benignity towards each other. Coarseness, or harsh treatment, is no evidence of Christian character in those who practise it. Dr. Adam Clarke refers to this subject very pointedly. " 1 never wish," says he, " to meet those who affect to be called e blunt, honest men ' ; who feel themselves above all the forms of respect and civility ; and care not how many they put to pain ; or how many they displease. But let me not be misunder- stood ; I do not contend for ridiculous ceremonies, and hollow compliments ; there is surely a medium ; and a 212 PRACTICAL HINTS sensible Christian man will not be long at a loss to find it out." Alluding to the Quakers, he pleasantly remarks : " Even that people who profess to be above all world- ly forms, and are generally stiff enough, yet are rarely found to be rude, uncivil, or ill bred." * It is to be regretted, that the majority of mankind do not better understand and appreciate this virtue of gentle- ness. Many there are who literally fret away their lives ; with whom every thing is wrong, because they have not learned how to make themselves familiar with the little disagreeable occurrences and perplexities of life. If they are disappointed, they are grieved; if their pride is check- ed, they are enraged ; if others do not conform to their ideas of propriety, they are lavish in denunciations of them ; and if rudeness, and insult, and rage meet them, they must pay back in the same coin. All this comes of not having gentleness in practice. And so long as this virtue is disregarded, so long will " confusion and every evil work " ensue. But let the spirit of gentleness be permitted to have its due share of influence on the ac- tions, and our lives may be rendered far more happy than they can possibly be without such influence. Look at those who slide most easily along, even when they ac- complish much. Do you find them the most noisy or heated ? No, — the calm, yet persevering, — the energet- ic, yet gentle measures are those which move the world ; and it is well understood, even by those whose shrewdness may surpass their moral goodness, that they who would get along safely with the w T orld must, in many instances, move with soft and cautious steps. * Com. on 1 Cor. xiii. 5. TO UNIVERS ALISTS 213 We may all profit by an acquaintance with the virtue of o-entleness. While there is so much of strife in our terrestrial abode, it is necessary that our ways be marked with that care and discretion which are ever attended with the gentle spirit, and which, though it may not at- tract the attention or excite the wonder of the world, will yet operate in the most favorable manner in the advance- ment of the good of mankind. The still, small voice had a more favorable influence on the mind of the prophet, than the tempest, earthquake, or fire. VI. Another fruit is Goodness. Christian goodness knows no distinction of party ; but manifests itself in acts of kindness to all within its reach. It follows the igno- rant and the vile, the poor, the forsaken, the sons and daughters of sorrow and affliction, and seeks to minister unto them. It is a ray from the eternal Sun ; a stream from the great Fountain above, Infinite goodness is as- cribed to Jehovah ; and for this his name is praised and extolled in the Scriptures. " O that men would praise the Lord for his goodness, and for his wonderful works to the children of men. — The earth is full of the goodness of the Lord. — The goodness of God endureth continually." Paul speaks of the riches of God's goodness as a suffi- cient inducement for men to repent. It is opposed to all evil, and will finally overcome and destroy it. Goodness in man is most conspicuously seen and surely proved in deeds of benevolence. The Scriptures clearly point out our duty in this respect. A few passages will suffice. " To do good and to communicate, forget not ; for with such sacrifices God is well pleased. — Let us not be weary in well doing ; for in due season we shall reap, if we faint not. — As we have therefore opportunity, let 18 214 PRACTICAL HINTS us do good unto all men, especially unto them who are of the household of faith. — But this I say, he which soweth sparingly, shall reap also sparingly; and he which soweth bountifully, shall reap also bountifully. — Every man ac- cording as he purposeth in his heart, so let him give ; not grudgingly, or of necessity, for God loveth a cheerful giver. — There is that scattereth and yet increaseth. — The liberal soul shall be made fat, and he that watereth, shall be watered also himself. — But whoso hath this world's goods, and seeth his brother have need, and shut- teth up his bowels of compassion from him, how dwelleth the love of God in him ? My little children, let us not love in word, neither in tongue, but in deed and truth. — Brethren, if any of you do err from the truth, and one convert him ; let him know that he which converteth the sinner from the error of his way, shall save a soul from death, and shall cover a multitude of sins. — He that win- neth souls is wise." For the special benefit of those possessed of the sin of covetousness (that abomination in the Christian church and in the world) I would remark, that no person, who is under such influence, can be in possession of this fruit of the Spirit. " Covetousness, which is idolatry," is op- posed to the broad, expansive benevolence of the Gospel. And yet we have great numbers in the Christian church, and in the profession of Christian faith, who talk about the goodness and benevolence of God, and the charitable spirit of the Gospel, and the duty of man to do good in- stead of talking much about religion ; but who, at the same time, are known to all around them as persons of exceedingly narrow dimensions of soul. Possessors of enough of this world's goods ; but yet who, if they knew / TO UNIVERS ALISTS . 215 that one tenth part of their possessions must be sold to feed the poor, (instead of the whole, as was once an- ciently required,) would be, of all men, the most misera- ble ; and who, when called upon to aid in the support and advancement of the Gospel and its institutions, might per- haps give a few shillings, or else promise something, and pay nothing ! The idea that such persons can assume the name of Christians, is absolutely bewildering ! If goodness is a fruit of the Spirit, — we mean active, operative goodness, let men be tested by their works. This is, after all, the safe way of judging. It is not the man who talks loudest in public about benevolence, that will give the most in private to suffering humanity. We say in private, — for here is where you can the more safely test a man's character. And if hundreds were tested in this manner, we fear that many who now pass off as de- vout, benevolent saints, would be found most sadly defi- cient in that real charity of the soul which the sacred word requires. Allan Cunningham, in his life of Bacon the sculptor, has the following expressive paragraph : " The man who is readier with a sermon than a sixpence to the mendicant at his gate ; who is so pious himself, that he is afraid of encouraging profligacy by giving alms to beggars of suspicious morality ; who stints his table lest excess of creature comforts should beget pride and las- civiousness in his household, and is austere and harsh to his dependents lest by mildness he might make them for- get they are servants ; may be a very respectable sort of person, and of good repute with the world, yet he is but an indifferent Christian, let his attendance at church or at a meeting-house be as punctual as it may." Too often is the piety of a man estimated according to 216 PRACTICAL HINTS the length and number of his prayers, or his rigid attach- ment to the externals of religion, while another near by him, more humble, and poorer in spirit, is passed by or forgotten. There is too much cringing to profession in the world, when works are not accounted as they should be. If we were to choose between the two, we should say, give us your frank, open-hearted non-professor, who sees himself a sinner, and who has honesty enough, like the Publican in the parable, to own it ; but yet who will not shrink from the performance of a charitable deed, when the wants or misfortunes of his fellow-men call for his as- sistance ; we say, give us such a character as this, rather than ten thousand of those who never imagined that re- ligion consisted in active mercy and charity, so long as they could repeat a prayer, sing a psalm, or read a ser- mon ! Let the Christian believer bear it in mind, that active goodness is one of the fruits of the Spirit ; and that in order to manifest this, he should contribute, according to his means, to the welfare and happiness of his fellow-men, not only in the supply of their temporal wants, but in the right instruction, elevation, and advancement of their minds in the knowledge of that truth, which works by love and purifies the heart. VII. Faith is next in order. This is one of the car- dinal virtues in the gospel believer. He is incomplete in graces without it. The apostle enjoins it upon his breth- ren as one of the duties enumerated in the fruits of the Spirit. By the word "faith" he means faithfulness, or fidelity. The Christian should be true to the principles of his Master; not an " eye-servant," but one who is ever ready, in imitation of Jesus, to do the will of the Father. TO UNIVERSALISTS. 217 The early Christians are exhorted to this duty. " Hold fast the profession of your faith without wavering ; for he is faithful that promised." The truth that God cannot deny himself is one great reason why his children should confide in him. " For what if some did not believe ? Shall their unbelief make the faith (faithfulness) of God without effect ? Nay, let God be true, but every man a liar." He who made us will be faithful towards us ; he will perform all his promises, and vindicate his holy char- acter to his people ; for sooner might heaven and earth pass away, than " one jot or tittle " of his word fail. In every punishment and chastisement, in every reward and blessing, he will not take his covenant from us, nor alter the word that has gone out of his lips. Our Master, Jesus Christ, was faithful. In every cir- cumstance of his active life, we read his fidelity to the cause of truth. Whether he approves or disapproves, he is equally faithful. When he caused the blind man to see; or raised the dead to life ; or in just indignation told the inmates of the temple, that they had made it a den of thieves ; in the midst of kind friends, or the insults of en- emies ; in life and in death ; we behold in him the same faithful spirit ; doing his duty up to the very last hour of his earthly mission. The apostles were true to their call- ing; and give much excellent advice on keeping that which was committed to their trust, and of working while the day lasted, in a profitable manner. And every Chris- tian is now called upon to be faithful ; to do all in his pow T er for the Gospel ; and never to slight, shun, or deny the service of his Master. The Christian church is no place for drones or hypocrites ; although it has been wo- fully scourged with both. — Her glory is always obscured 18* 218 PRACTICAL HINTS by their presence. — The searching language of her great Head has gone forth, " He that is not for me is against me ; and he that gathereth not with me, scattereth abroad.'' The virtue of faithfulness or fidelity is one of the most lovely in social intercourse. " Most men will proclaim every one his own goodness ; but a faithful man, who can find ? " Who will be true to himself, to those connected with him, to society, to the world ? Who will seek to correct his own weaknesses, and the faults of those around him ? to call things by their right names ? to be, in every contingency, according to all the light he can obtain, on the side of justice and truth ? and to be not weary in well doing ? Such an one is entitled to the appellation, " faithful." He seeks to " walk honestly in the sight of all men," and his influence in the world is of the happiest kind. Let the believer, then, seek this virtue ; this fruit of the Spirit, faithfulness. Its operation will lead men to have confidence in each other ; to know that they are brethren ; and thus overcome and destroy much of the distrust, jealousy, and hypocrisy, now in existence among them. VIII. Meekness. This fruit of the Spirit is highly essential in forming the true Christian character. It is opposed to the exercise of rashness or anger. We have a bright pattern of meekness in the Saviour. It is traced through his life. He was " meek and lowly in heart." Witness instances. When the indignation of his disci- ples, James and John, would have called down fire from heaven to consume the Samaritans for their inhospitality, he quickly but mildly replied, " Ye know not what man- ner of spirit ye are of. For the Son of man is not come TO UNIVERS ALISTS . 219 to destroy men's lives, but to save them." When the Jews, on one occasion, were about to stone him, how impressive his words to them ; " Many good works have I shown you of my Father ; for which of those works do ye stone me ? " When about to be betrayed by one of his own disciples, his searching address was made in the spirit of mildness ; " Judas, betrayest thou the Son of man with a kiss ? " Wherever we follow the Saviour, we find this same spirit within him ; and he has left us an example that we should follow his steps. Meekness will destroy anger in our own breasts, and tend to weaken it in those who are unrighteously incensed against us. " Anger resteth in the bosom of fools." It should have no place among men ; for it is one of the most troublesome of all evils that infect the human soul. He is a slave, who is under its influence. He can- not act himself; but is laboring under a partial insanity, which, when it passes away, leaves him in confusion and shame. The exercise of this base passion is disgraceful to every believer in gospel truth ; as that is a system of forbearance, forgiveness, mercy, and love. Its spirit is thus set forth by Paul. " Dearly beloved, avenge not yourselves ; but rather give place unto wrath : for it is written, vengeance is mine ; I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him ; if he thirst, give him drink ; for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good." We are not to understand, that the exercise of a feeling of just indignation is improper. " God is angry with the wicked every day." His anger is freely spoken of in the Scriptures. It is the anger of love and holiness. 220 PRACTICAL HINTS Jesus manifested a just indignation on certain occasions, when he encountered the unbelief and wickedness of the haters of the truth. There are times when a just indig- nation may be properly manifested ; but this is different from the outbreaking and exercise of the passion of anger. The Scriptures are explicit on this point. " Make no friendship with an angry man, and with a furious man thou shalt not go ; lest thou learn his ways, and get a snare to thy soul. — Be ye angry and sin not ; let not the sun go down upon your wrath. — He that is slow to anger is better than the mighty ; and he that ruleth his spirit than he that taketh a city. — A soft answer turneth away wrath ; but grievous words stir up anger." Meekness, then, is one of the graces of the Christian, It is a distinguishing mark of true discipleship. " For even hereunto were ye called, because Christ also suf- fered for us, leaving us an example that we should follow his steps ; who did no sin, neither was guile found in his mouth : who, when he was reviled, reviled not again ; when he suffered, threatened not ; but committed himself to him that judgeth righteously." The apostle in his Epistle to Timothy, advises him to " instruct in meekness those who oppose themselves ; " and in his exhortations to Titus, he says, " Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good word and work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness to all men." The approbation of heaven is on those who pos- sess the conciliatory spirit. " Blessed are the meek, for they shall inherit the earth." The simple lines of the poet well describe the meek Christian. TO UNIVERSALISTS. 221 " Happy the meek, whose gentle breast, Clear as the summer's evening ray, Calm as the regions of the blest, Enjoys on earth celestial day. " His heart no broken friendships sting ; No storms his peaceful house invade ; He rests beneath the Almighty's wing, Hostile to none, of none afraid." It may not be out of place to observe, that humility is closely allied to meekness. They both aim at suppress- ing the evil passions of the heart. Meekness subdues anger and rash opposition ; humility keeps down pride, vain-glory, and self-righteousness. And of these last- named evils, how much is seen in the Christian world ! We dare not go into details. The heart sickens at the thought. Pharisees, thanking God that they are not as other men are, hypocrites and extortioners ; who seek and love to be greeted in the market-places, and called of men Rabbi ; aspirants after popularity, who " love the uppermost rooms at feasts ; " spiritual swaggerers and declaimers, observing forms of godliness, and using its speech, but utterly destitute of its power ; these, and many others, who carry their heads high, and are never so much annoyed as when the virtue of humility is urged directly upon them, are scattered everywhere abroad in the Christian church. They are troubled with nearly the same moral disorder as that which affected the disci- ples, when Jesus took a little child, and set him in the midst of them, and said, " Except ye be converted and become as little children, ye shall in nowise enter into the kingdom of God." To be meek and lowly is the duty and privilege of the 222 PRACTICAL HINTS Christian. He should " walk humbly with God ; " keep- ing in remembrance the words of Jesus, " He that hum- bleth himself shall be exalted. He who would be great- est among you, let him be your servant." Thus will he evince, that he seeks to know and do his Master's will ; to bring forth the fruit of the spirit of holiness. Meekness is not opposed to firmness or moral cour- age. Bishop Hall, in speaking of Moses, very jutly re- marks ; " No man could have given greater proofs of courage than Moses. He slew the Egyptian, beat the Midianite shepherds, confronted Pharaoh in his own court, not fearing the wrath of the king ; he durst look God in the face amid all the terrors of Mount Sinai, and drew near to the thick darkness where God was ; and yet that Spirit, which made and knew his heart, saith he was the meekest, mildest man upon the earth. Mildness and for- titude may well lodge together in the same breast ; which corrects the mistake of those who allow none to be val- iant but the fierce." Let the spirit of meekness reign within us, and we are better qualified than we could be without it, to exercise firmness and courage on all occa- sions which call for them. Jesus is called the Lion of the tribe of Judah, and also the Lamb of God. In the light of these emblematic expressions; let us understand our subject. IX. In concluding his enumeration of the fruits of the Spirit, the apostle mentions Temperance. The word temperance here signifies continence, self-examination, or moderation. It conveys the idea, that the animal or sensual propensities are to be kept in subjection to the mental and moral powers. This is the true, broad defi- nition of Christian temperance, and it should be so inter- TO UNIVERSALISTS. 223 preted and understood. It implies the control of reason and judgment over the passions. Temperance in all things is the doctrine of the Christian ; and nothing short of the practice of this will insure him true discipleship. " The works of the flesh," so distinctly spoken of in connexion with " the fruit of the Spirit," are to be avoided by Chris- tian temperance. The sensualist, the glutton, the ine- briate, the sluggard, yea, the whole host of the servants of sin are met, confronted, and overcome by the practice of this holy virtue. Men run riot in their opinions about what they call the enjoyment of " the good things of this life." Such lan- guage is frequently the accompaniment to sin and moral ruin. All the good things God has given us are to be rationally enjoyed ; and in such enjoyment we shall find blessing and delight. We are to " use the world as not abusing it," and not put in practice that old motto sug- gested by the adversary, " Let us eat and drink, for to- morrow we die." But the world does not reason in this way ; the Chris- tian church has not so practised. In many things the members of the church of Christ have set bad examples on the subject of temperance; have themselves gone into excess and wantonness, and thus disgraced the cause of gospel truth. And even now there are great numbers, who know not the meaning of the doctrine of self-denial ; we say, who know not its meaning, (if practice can speak,) any more than the child void of understanding. Abound- ing in the comforts and conveniences of life ; in easy or opulent circumstances, as the case may be ; they are led to follow the inclination of pride and appetite ; lowering their standard of moral purity, debasing their hearts, and 224 PRACTICAL HINTS setting a pernicious and ungodly example to those around them, in the more restricted walks of life. Talk to such of self-restraint or self-denial, and they will think it well enough for a subject of moralizing, but never imagine that they themselves need to adopt it. They are always safe enough ; but some of their neighbours may need watching ! Talk to them of setting an example to others of sobriety, economy, or temperance, or abstinence from that which evidently brings misery to thousands, and which, in itself considered, is not needed for the comfort or happiness of man ; and they will either begin to ar- gue, that " every creature of God is good," (of course, making " creature " of everything they desire,) " and worthy to be received with thanksgiving," — or else ex- press fear, that too rigid a course of temperance will do injury to the service of religion ! Such over-scrupulous Christians need to be regenerated ; they are yet to un- derstand what the Scriptures mean, when they speak of self-denial ; or whether, indeed, there be any such virtue among men. As there exists a strong sympathy between the body and mind, it is necessary that the one should be kept in order, that the other may act efficiently. The sensualist, glutton, and drunkard have not clear, active minds. They differ essentially from the morally temperate. This is but the repetition of a physiological truth, which every one ought to understand. The old doctrine of fasting, when properly understood, has much of philosophy in it ; and were it now more generally practised by certain classes of men, the world would be better. The same remarks will apply in relation to abstinence from intoxi- cating drinks. In this day, we need no long argument TO TJNIVERSALISTS. 225 to convince us of the propriety of discarding that enemy, which " biteth like a serpent, and stingeth like an adder." The words and actions of Christians and philanthropists have gone out with so much power, that we are led to give praise to God in view of the prospects of temper- ance in our world. In this holy cause, let every Chris- tian do his whole duty. While we have before us the subject of Christian tem- perance, a few remarks on a certain crying evil in the Christian community, may not go amiss. In alluding to it, " great plainness of speech " will be observed. I have seen the professor of that religion, which spe- cially enjoins upon its votaries the observance of the vir- tue of temperance, mingling with his religious speeches the fumes of the intoxicating cup. Nor have I found any one denomination alone marked with this disorder. I have heard the Catholic, who boasted the highest, holiest, and purest church on earth, talk of piety and denounce heretics, with the sin of drunkenness upon him ; — and the Episcopalian, rigid and wise in his own conceit, but a fool, because his eyes were red with wine ; — the sober-faced Presbyterian, — the zealous Methodist, — the liberal Unitarian, — each talking religion, while the inner and outer man gave evidence, that " the worm of the still " was doing its work of death with them ! Yes, — I have attempted to converse with one, who believed Universalism, and Unitarianism, and Infidelity all alike, and ruinous to the souls of men, — and endless misery the most salutary doctrine to preach to the sinner, — while his tongue faltered as he talked, — because of drunkenness ! I have heard the exhorter in the revival- ist meeting tell how good it was to " get religion," and 19 226 PRACTICAL HINTS " love the Lord," and " feel happy," while I have had reason to believe, that his happy feelings were occasioned by the inebriating draught. But 1 have witnessed that which to me is worse than all yet alluded to. I have known the professed believer in that doctrine, which declares God the best of all beings, and the doctrine of his unbounded grace the best of all doctrines, and the religion of his Son, the Saviour of all men, the best of all religion, because it teaches us to " live soberly, righteously, and godly in this present world," and to be " temperate in all things ; " — I have seen this very man a drunkard, — a lover of that which renders man a brute, — a haunter of places where the waters of death were dealt out ; and I have been morti- fied, confused, and confounded to hear that man attempt to argue with the sober-minded opponent, and tell him of the doctrine, that brings " peace and good-will to men," and which teaches works of righteousness, and acceptance with God of all such as perform them, — while he was much the worse for the liquor he had been drinking! — And often have I prayed, " Lord, deliver us from such stumbling-blocks, and take away this curse of intemperance from the midst of us ! " And yet more. I have known those, who have seen these things, who were free to talk of them, and to mourn over them, and whose hearts were too good to look upon such evils with allowance, — at the same time uninten- tionally giving countenance to these very evils in our ranks. How ? — By taking their stand away from that cause which, if it shall prevail, will, according to univer- sal admission, clear all our churches and societies of this strange combination, " rum and religion." I here speak TO UNIVERSALISTS. 227 of those, who, while they desire the prevalence of tem- perance among us, either take no part or lot in the great temperance reformation now going on in this and other lands, — or who, joining in the common opposition, cry that it " is a sectarian thing," or the work of zealots, or " modern Phariseeism," or " too fast and too far," with all the other usual cries and accompaniments ; exert an influence, which must, despite of all their good inten- tions, go with rather than against the very examples of intemperance to which we have referred. Why is it, that we cannot awake to this matter, — and keep awake ? Who loves intemperance in drinking, that scourge to us all, and especially to our churches ? No good man, — no Christian. — Then why not work against it ? If the cause of temperance be a good one, why not say so by zealous actions ; and not sit down in supine- ness, and merely give assent to the general opinion, that intemperance is a sore evil, and that it is best to be " temperate in all things," while the poor drunkard, yea, and even the professed Christian inebriate, who talks re- ligion and liberality, while his breath is contaminated with the pestiferous odor of the intoxicating draught, stands just over the way, taking courage from the coldness of those who, on one of the most thrilling topics that ever could excite the true feeling of the church universal, " say and do not ! " On the evil of drunkenness, the Scriptures are explicit. " Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life. — Be not among wine-bibbers, among riotous eaters of flesh ; for the drunkard and the glutton shall come to poverty ; and drowsiness shall clothe a man 228 PRACTICAL HINTS with rags. — Who hath woe ? who hath sorrow ? who hath contention ? who hath babbling ? who hath wounds without cause ? who hath redness of eyes ? They that tarry long at the wine ; they that go to seek mixed wine. — Woe unto him that giveth his neighbour drink; that puttest thy bottle to him, and makest him drunken." The virtue of temperance, in short, is that of self- government ; and while it leads us to avoid extravagance and excess, its influence is favorable to the true pleasure and happiness of man. Temperance or moderation should be observed in religion, in speech, dress, eating, drinking, labor, pleasure, and repose. In all these things, temperance is necessary to our comfort and well-being ; and, if not heeded, we shall suffer for our neglect. Life is too precious to be wantonly abused ; too holy a gift not to be improved ; and since a kind Creator has granted us such a blessing, and has bestowed on us so many means by which it can be rendered profitable and happy, we should diligently seek to honor ourselves, and thus glorify God in our bodies and spirits which are his. Such are the fruits of the Spirit, against which the apostle says, " there is no law." All truly enlightened minds will agree, that were these fruits everywhere seen, there would be none " lawless and disobedient," — for the law of God would be universally observed and ful- filled. If the truth dwell richly in our hearts by faith, we shall bring forth these fruits ; and if we do not pres- ent them, we give painful evidence, that although we may have the body of faith, the spirit is wanting. Let us search our own hearts, and implore God to grant us the productive power of the Spirit, that we may bring forth its fruit, thirty, sixty, and a hundred fold. TO UNIVERSALISTS. 229 CHAPTER X. THE CHRISTIAN'S GAIN. Hitherto we have been looking steadily at the prac- ical duties of the Christian believer. We have seen that these duties are enjoined by the word of God ; and that unless we will do them, we cannot be accepted as genuine disciples of the Lord Jesus Christ. Will it be asked, what advantage the Christian is to secure by all this toil and discipline ? Let the mind in which this question shall arise, give attention, and receive an answer in the truth. The Christian's gain is more than enough to compensate him for all the spiritual toils and conflicts which he is called to endure. He possesses an advan- tage, which is neither known nor felt by the unbeliever. It is a real advantage, — not a dreamy, an imaginary one. He is not the dupe of imposition ; he has not hastily embraced "cunningly devised fables"; he has not erected his house on the sand. His foundation is the ever-enduring rock of divine truth. And the more closely the Christian believer attends to his " high calling of God in Christ Jesus," the more clearly will he see and understand this advantage ; and the more sincerely and devoutly will he thank God, that in "the unsearchable riches of Christ," he possesses all things; — all things necessary to his spiritual peace and happiness in time and in eternity. There is no desire of his heart which is not met and satisfied with gospel truth. Life, health, strength, riches, honor, friend- 19* 230 PRACTICAL HINTS ship, joy, light, righteousness, everlasting love, salvation, glory, immortality ! all are contained therein. This is the Christian's portion, place him where you will. The world may frown, the unrighteous oppress, the unbelieving scoff, the skeptical bigot smile in his ill- nature at the strange credulity of a Christian dreamer. So far as earthly prospects are concerned, he may have nothing of which to boast, no one with whom to hold communion ; yet with him are the riches of gospel truth ; and he is satisfied. And no satisfaction can be equal to that of the posi- tive believer in the doctrine of God our Saviour ; who believes it because he possesses it, and possesses it be- cause he believes it. With him the discords of error are heard in strange contrast with that perpetual harmony breathed into his soul from the united voices of nature and revelation. He lives and moves in a universe of intelli- gences, where the Creator God is acknowledged, and where the pestilential blasts of unbelief have never come. While below, he has his conversation above. The glories of earth are mingled with those of heaven to delight his spirit; and when his lips can no longer utter praise, his heart burns within him, and expressive silence attests his inward adoration. The poet has described him. " He is the freeman whom the truth makes free, And all are slaves beside. There 's not a chain, That hellish foes, confederate for his harm, Can wind around him but he casts it off With as much ease as Samson his green withes. He looks abroad into the varied field Of nature, and though poor, perhaps, compared With those whose mansions glitter in his sight, Calls the delightful scenery all his own. TO UNIVERS ALISTS. 231 His are the mountains, and the valleys his, And the resplendent rivers. His to enjoy With a propriety that none can feel, But who, with filial confidence inspired, Can lift to Heaven an unpresumptuous eye, And smiling say — ' My Father made them all ! ' " Let us now enter upon a brief consideration of some of the peculiar advantages of the gospel believer; and as we proceed, may our undivided attention be given to the things of the kingdom, and our ardent prayer ascend to Jehovah, that he would cause us to enter therein and enjoy its ineffable delights. T. The gospel believer is taught of God. When we say this, we are not to be understood that he looks only into one department of the great school of instruction, namely, that of revelation ; that he hears nothing, sees nothing, learns nothing, save that which is taught in the pages of the Scriptures. No ; his attention is also directed to the instructive page of nature's works ; and he there reads, ponders, loves, adores. He sees God in everything. Creation is alive with his wonders, and revelation confirms its instructions. He cannot go where he is not surrounded with evidences of the divine great- ness. He says with David, " Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there ; if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea ; even there shall thy hand lead me, and thy right hand shall hold me." And in that presence he realizes " fulness of joy." The character and attributes of God as made known 232 PRACTICAL HINTS in the Scriptures and confirmed in nature, and in his dealings with man, furnishes the believer with ample means for spiritual profit and improvement. 1. The wisdom of God. Here is a lesson for the believing Christian. Divine wisdom is seen in every department of creation. It laid out the pathway of every planet, every star, every world that exists in the regions of space. It measured the sea, " weighed the mountains in scales, and the hills in a balance." It planned the revolutions of the seasons; gave to every beast, bird, fish, and creeping thing, its nature and pro- pensities, with the means for their enjoyment and hap- piness. In every climate, whether torrid, temperate, or frigid, it has manifested itself in an ample providence for all. In the structure of the mighty systems that run their everlasting rounds in the firmament, this wisdom is seen. "The heavens declare the glory of God, and the firma- ment showeth his handy-work. Day unto day uttereth speech ; night unto night showeth knowledge. There is no speech nor language ; their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world." In the infinite variety of nature, in the mechanism of animated beings, wisdom above the comprehension of man is read by the Chris- tian's eye, and adored by his spirit. Wherever he be- gins to reason, the result is invariably the same; from the planetary system ; to the atom that floats in the sunbeam ; from the huge elephant and the monsters that inhabit the great deep, to the " crooked serpent," and the mean- est reptile that grovels in the dust. TO UNIVERSALISTS. 233 " Part of his name divinely stands On all his creatures writ ; They show the labor of his hands, The impress of his feet." He sees that God has made them all happy in their spheres, and rules over all in his infinite wisdom. As the believer contemplates, therefore, he is led to adopt language which the written revelation of his Maker has taught him ; language uttered in view of this wisdom, by those who sought to know God, and to declare him to his children. " In his hand is the soul of every living thing, and the breath of all mankind. — In him we live, and move, and have our being. — How manifold are thy works, O Lord ! in wisdom hast thou made them all ; the earth is full of thy riches ; so is the great and wide sea, wherein are things creeping innumerable, both small and great beasts. — Hearken unto this, O man! stand still, and consider the wonderful works of God. Con- template the balancings of the clouds, the wondrous works of him who is perfect in knowledge. — There is none like unto thee, O Lord, neither are there any works like unto thy works. — Thou art great, and doest won- drous things ; thou art God alone. — Marvellous are thy works, and that my soul knoweth right well. — He hath made the earth by his power, he hath established the world by his wisdom. — O the depth of the riches both of the wisdom and knowledge of God ! How unsearch- able are his judgments, and his ways past finding out ! For of him, and through him, and to him are all things, to whom be glory forever." The same wisdom seen by the Christian believer in the material systems of the universe, leads him to under- 234 PRACTICAL HINTS stand, that the moral wants of men have not been over- looked by his Maker. When man was created, infinite wisdom designed his ultimate happiness. And that wis- dom will, certainly, see that its own designs are fully executed. He has made ample provision for the ultimate happiness of his creatures, and has deemed it wise and prudent to make known the way of salvation. "Where- in he hath abounded towards us in all wisdom and pru- dence, having made known unto us the mystery of his will, according to his good pleasure which he hath pur- posed in himself; that in the dispensation of the fulness of times, he might gather together in one, all things in Christ, both which are in heaven and which are on earth; even in him." Such is the instruction of infinite wisdom. There is a definition of the heavenly wisdom which enables the Christian to discriminate between true and false doctrine, and to know whenever he deviates from the divine rule. The definition is given by James. " The wisdom that is from above is first pure, then peace- able, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." In the light of this description, the humble believer re- joices to behold the truth, to declare it to others, and to live in the practice of its precepts. Surrounded by infi- nite wisdom in all the works of creation ; instructed by it in the dispensations of temporal and spiritual blessings ; and realizing its sacred influence on the heart, he is ready to adopt the sentiment of the apostle, both here and here- after, now and evermore ; " To God, only wise, be glory." 2. His Power. This is another divine attribute from which the Christian believer draws rich instruction. The TO UNIVERS ALISTS . 235 infinite power of Jehovah ! It called forth the universe around him into being. God, " spake, and it was done; he commanded, and it stood fast. — By the word of the Lord were the heavens made, and all the host of them by the spirit of his mouth." What an idea of power is conveyed in this language ! And how is this idea strengthened, as the mind goes forth into the vast, sub- lime, and infinite of creation ! The magnitude, number, and variety of objects therein presented, the truth that all these were not only planned by unaided wisdom, but also that they are sustained and impelled by infinite pow- er ; these considerations lead the mind to feel its little- ness in view of that energy which, " Lives through all life, extends through all extent, Spreads undivided, operates unspent ; " and to realize the justness of those pious ejaculations of the sacred writers ; " Great and marvellous are thy works, Lord God Almighty. — Who is a strong Lord like unto thee! Thy right hand is become glorious in power ! — Thine, O Lord, is the greatness, and the glory, and the majesty ; for all that is in heaven and earth is thine. Among the Gods there is none like unto thee, Lord, neither are there any works like unto thy works. — Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary ? — Lift up your eyes on high, and behold who hath created these things, who bringeth forth their host by number. — I the Lord, who makelh all things, who stretcheth forth the heavens alone, and spread abroad the earth by myself; all their host have 1 commanded. — For the invisible things of him from the creation of the world, are clearly seen, being understood by 236 PRACTICAL HINTS the things that are made, even his eternal power and God- head. — Fear ye not me, saith the Lord ? Will ye not tremble at my presence ? who have placed the sand for the bound of the sea, by a perpetual decree that it can- not pass it ; and though the waves thereof toss them- selves, yet they cannot prevail ; though they roar, yet can they not pass over it. — He ruleth by his power forever." The idea of infinite power is not confined to the ma- terial creation. "Physical power may raze mountains, build temples, slay thousands, desolate kingdoms, found empires ; but it is moral power, only, that can overcome mind, and change the deep, firm purpose of the human soul." * This is the power contemplated and adored by the Christian believer, — a power which works according to divine wisdom in the moral world, and will yet bring all rational intelligences to the full enjoyment of truth and happiness. It is the power which was seen in him, w 7 ho came as " the image of the invisible God," to " finish sin, make an end of transgression, and bring in everlasting righteousness." It is the power that brought the revengeful Saul of Tarsus to the ground, and led him with converted heart to cry out, " Lord, what wilt thou have me to do ? " — that caused Agrippa to say, " Al- most thou persuadest me to be a Christian," — and Felix to tremble before a poor Christian prisoner. It is the power that works in the conversion of men, from dark- ness to light, and from the service of sin to the obedience of Christ. Such is the moral power of God by the working of which he accomplishes his sovereign will. * Rev. A. B. Grosh. TO UNIVERSALISTS. 237 When we realize what he has performed by this power, among his children, — the hearts he has subdued, the hopes he has confirmed, the resolutions he has inspired and strengthened, and the salvation he has effected, we do not fear to trust in the effectual working of the same power in time to come. There is no good too great for us to expect of this attribute of the great Jehovah. If he has done much, he will do more. If, in this state of being, surrounded as we are by the infirmities of the flesh, he has given to man present salvation and peace, how much more shall that same power accomplish in his redemption from this bondage of corruption, and in the purification of all. There can be no limits set to such infinite energy. Sin and error will flee before it, when the truth and goodness of God declare the word. Moral power will then work in bringing all to a knowledge of the Gospel of Christ, And this Gospel of man's salvation is but the manifes- tation of God's power. This power was given to Jesus Christ, and he will exercise it. " All power," says the Saviour, " is given unto me in heaven and in earth." In his prayer to the Father he says, " As thou hast given him power over all flesh, that he may give eternal life to as many as thou hast given him." He is called by the apostle, " the Son of God with power, — the head of all principality and power." And the Gospel is declared to be the " power of God unto salvation to every one that believeth, to the Jew first and also to the Gentile. — The kingdom of God is not in word, but in power." Cheer- ing truth ! The great Father of our spirits will make the Gospel successful in the salvation of men, according to 20 238 PRACTICAL HINTS the working of that power " whereby he is able even to subdue all things unto himself." Thus the power of God is seen, and devoutly, thank- fully acknowledged by the Christian believer. His ideas of this power do not end with his view of the outward creation. He has evidence of a power within, which leads him to deny " ungodliness, and worldly lusts, and to live soberly, righteously, and godly in the present world." In a world where moral evil abounds, he feels the need of this power ; and his prayers, and his praises ascend for its aid and its blessedness in time, and for " strong and last- ing faith," in its accomplishment of the will of heaven, — ■ the eternal happiness of man. 3. His Goodness. This is another subject of instruc- tive delight with the Christian ; the underived, infinite goodness of Jehovah. Boundless as the universe, — more ample than all the wants of his creatures, — ex- haustless, — free ! It is beheld in all departments of the great kingdom where infinite wisdom and power are seen. It moved the Almighty to give " life, and breath, and all things," which his creatures enjoy, and to make himself known to his rational offspring. It sustains all worlds and beings, and will abide all change, decay, or death. The goodness of God ! It is a theme on which the believer loves to dwell ; and on which he joins with the adoring thoughts so fully and piously expressed in the sacred word. " The Lord passed by and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thou- sands, forgiving iniquity, transgression, and sin. — Thou, O Lord, art good, and ready to forgive ; and plenteous in mercy unto all them that call upon thee. — The Lord is TO UNIVERSALISTS. 239 good to all, and his tender mercies are over all his works. — The goodness of God endureth continually. — How excellent is thy loving kindness, O God ! therefore the children of men put their trust under the shadow of thy wings. They shall be abundantly satisfied with the fat- ness of thy house ; and thou shalt make them to drink of the river of thy pleasures ; for with thee is the fountain of life : in thy light shall we see light." In every comfort and enjoyment of life the believer real- izes the goodness of his Creator. In the great or minute events which take place with him, and which go to make up his portion below, he feels that goodness sustains and blesses him ; and he gives praise to the author of them all. When others forget the benefits of the Lord, and become indifferent and ungrateful through prosperity, it is his pleasure to recount the wonderful ways of Jehovah towards him, and to keep alive the remembrance of his goodness. But there is a view of the goodness of God which can be truly enjoyed only by the believer in gospel truth. Others may believe that the " Lord is good," and declare this belief to mankind. But he who looks through the gospel glass can alone distinguish, that "God is love." When this is seen, the Christian vision is clear, and the truth of heaven appears in its beauty. Then comes the knowledge of God's goodness in his boundless grace, that "sent the Son to be the Saviour of the world." Then is seen that holy doctrine which the apostle advan- ces in this testimony. " Greater love hath no man than this, that a man lay down his life for his friends. For scarcely for a righteous man will one die, yet, perad ven- ture, for a good man some would even dare to die. But 240 PRACTICAL HINTS God commended his love towards us in that while we were yet sinners, Christ died for us, — We love him be- cause he first loved us." * These instructions of the Scriptures agree with what is seen in nature and realized in the dealings of God with his children in their temporal affairs, and confirm the great truth of divine love in the heart of the Christian believer, — ^causing him to meditate with pleasure on his own exis- tence, and on the purposes and promises of the Creator in relation to the destiny of all his rational offspring. Thus is he enabled to ask, and thus to answer questions, which relate to the love of God in the salvation of man. * Dr. Clarke's notice of Ephesians iii. 20, in his Commentary, is in agreement with the true doctrine of divine love as displayed in the Gospel. u We can ask every good of which we have heard ; every good which God has promised in his word ; and we can think or ima- gine blessings beyond all that we have ever seen or read ; yea, we can imagine good things to which it is impossible for us to give a name; we can go beyond the limits of all human descriptions; we can imagine more than God has specified in his word ; and can feel no bounds to our imagination of good, but impossibility and eternity. And, after all, God is able to do more for us than we can ask or think, and his ability here is so necessarily connected with his willingness* that the one indisputably implies the other ; for of what consequence would it be to tell the church of God, that he had power to do so and so, if there were not implied an assurance, that he will do what his power can, and what the soul of man needs." This language well accords with the sentiment so beautifully ex- pressed by the good Mr. Newton. " One there is above all others, Well deserves the name of friend ; His is love beyond a brother's ; Boundless, free, and has no end ! They who once his kindness prove, — Find it everlasting love." TO UNIVERSALISTS. 241 " Will God, indeed, make all his creatures happy ? Will he surely induce repentance and reformation in all ; all the poor, blinded, ignorant sinners who have been strangers to virtue and truth ? will he wash them from their iniquities, and cleanse them from all contaminations, and fill them with purity, and crown them with ever- lasting joys ? Holy Father I why should men doubt ■these fruits of thy boundless love ? Ah ! little can they who question these results know of the promptings of infinite goodness and mercy I Will the benign Father of spirits save the fallen race of man ? How strange that question ! Is a mountain higher than a mole-hill ? Will a globe weigh down a grain of sand ? If so, then will infinite love, in its own good time, overcome and annihi- late finite evil with everlasting righteousness and happi- ness. Parent, what is it that interests you so deeply in the welfare of your offspring ? What is it that urges you to exert every power and ability to enhance their happi- ness ? Is it not the deep love you bear towards them ? and does your love exceed that of your God for his off- spring ? and will he do any less for his children than you for yours? Christian, why do you take so deep an in- terest in the condition of your fellow-beings ? why do you desire and pray for the salvation of sinners, yea, of all sinners? I anticipate your reply, — these wishes and prayers are caused by the love which glows in your bo- som for them. Now if a drop will float a mote, will not an ocean bear it up ? If the one small drop of Heaven's love which dwells in your heart, bubbles up with an irre- pressible desire for the salvation of all men, think you, will not the shoreless, illimitable ocean of God's love pro- 20* 242 PRACTICAL HINTS duce the same desire in him ? And cannot the Omnipo- tent Jehovah gratify his own holy wishes ? " Yes ; if boundless and impartial love can prompt, if infinite wisdom can devise, if omnipotent power can exe- cute, then will salvation extend as far as sin and death have prevailed ; then will love do its complete, its entire work, and gratify its every wish ; then will the unbroken circle of humanity be washed from all sinfulness and earthly imperfections, and be permitted to enter heaven, the home prepared for all, and join with angels, archan- gels, and innumerable multitudes of happy spirits, in chanting the praises of Him who sitteth upon the throne and the Lamb, forever ! " * 4. His Justice. The justice of God is a subject fraught with instruction to the believer in the Gospel of Christ. His hope, his trust, his confidence is in eternal justice. He adopts the cheering sentiment of David, " The Lord reigneth, let the earth rejoice ; let the multi- tudes of the islands thereof be glad ; clouds and darkness are round about him ; justice and judgment are the habi- tation of his throne ;" — and that of the poet : " Forever firm his justice stands, As mountains their foundations keep." That justice reigns in every portion of the kingdom of Jehovah, throughout all worlds, and with all grades of existences. It made man ; it provides for him ; it dwells with him in light and peace, or in darkness and disorder ; in the elevated enjoyment of truth, or in the degradation of error ; in sin or obedience. Justice changes not. It * Rev. J. M. Austin. TO UNIVERSALISTS. 243 renders to all according to their works ; tribulation and an- guish on every soul that doeth evil ; honor, glory, and ex- ceeding joy on those who walk in the way of obedience to the perfect law of the Lord. It will follow the sinner through all his dark wanderings from the way of life, and finally bring him into the willing obedience and glorious liberty of the sons of God. It will permit no wrong in ■the great administration of Jehovah, and will cause all its results to reflect honor on his character and name. With these enlivening views, happy indeed are his re- flections on the character and government of God. He can learn to live more to his own happiness than those who consider not this attribute of the infinite Ruler. Knowing that the laws of heaven are founded in immutable justice and truth, and that every infringement of them involves the transgressor in trouble and sorrow, — and that the reward of acceptance ever attends the performance of duty ; he habitually seeks to shun evil, and cleave to that which is good. Infinite justice ! It is the Christian believer's bliss. God can do no wrong. " The Lord is righteous in all his ways, and holy in all his works. — Doth God pervert judgment, or doth the Almighty pervert justice ? — That be far from thee. Shall not the judge of all the earth do right ? — Righteous art thou, O Lord, and upright are thy judgments. — Great and marvellous are thy works, Lord God Almighty ; just and true are thy ways, thou king of saints." 5. His Mercy. It is in the Scriptures rather than in nature, that the Christian believer learns of the mercy of God. Although he is instructed of nature, that God's u tender mercies are over all his works," yet this is more 244 PRACTICAL HINTS clearly taught in the written word. The divine mercy meets him as a frail, sinful creature, and bids him take courage, and contend earnestly against his own weakness- es and evil propensities, and be assured, that the mercy of God will not be implored in vain. Whatever he may hear from unbelief of trusting too implicitly in the mercy of God, it has no influence in leading him to regard with indifference this shining attri- bute of the great I AM. Scripture testimony bids him hold this holy doctrine near his heart. " His mercy en- dureth forever. — He retaineth not his anger forever, because he delighteth in mercy. — He hath conclud- ed all in unbelief, that he might have mercy upon all." Nor is this attribute of mercy opposed to that of jus- tice. It agrees with that justice which awards to all their dues. " Unto thee, O Lord, belongeth mercy, for thou renderest to every man according to his works." Thus reasons the gospel believer ; and thus are his views happily expressed in the words of sacred song : " For though his brightness doth create All worship from the hosts above ; What most his name must elevate Is, that he is a God of love. And mercy is the central sun Of all his glories joined in one." The language of Jesus repeats the same lesson to the devout believer. It is spoken to the self-righteous Phar- isee, " Go and learn what this meaneth, I will have mer- cy and not sacrifice." And again, " Be ye therefore mer- ciful, even as your Father which is in heaven is merciful. — Blessed are the merciful for they shall obtain mercy." Great lesson, indeed, for the Christian! He is to imitate TO UNIVERSALISTS. 245 his God in the practical observance of mercy. This will lead him to "love mercy," and seek to cherish and ob- serve it in all his intercourse with other members of the great human family. He will reduce the heavenly doc- trine to practice, until " He sees in mercy's melting eye A brother in a foe j" and finds his chief delight in forgiving others their tres- passes against him, as he hopes to be forgiven of his all- gracious Creator and Friend. 6. His Truth. This is ever kept in view by the be- liever. The truth of God implies the perfect rectitude of his purposes, and the absolute certainty of their accom- plishment. It also implies his immutability. " His coun- sels of old are faithfulness and truth." They are liable to no change ; for change would involve the idea of weak- ness and imperfection. If God's counsels and purposes are sure, then to pre- sume, that the will of man can operate successfully against them, is absurd. The testimony of the Scriptures is clear. " I am God, and there is none like me, declar- ing the end from the beginning, and from ancient times the things that are not yet done, saying, my counsel shall stand, and I will do all my pleasure. — For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower and bread to the eater ; so shall my word be that goeth forth out of my mouth ; it shall not return unto me void ; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." 246 PRACTICAL HINTS These strong declarations give assurance, that what Jehovah has promised, he will surely perform. " He is in one mind and none can turn him." His promises of spiritual blessings to his children, are kept in remem- brance; — blessings for all men, in Christ Jesus. His word is given ; and who, among the sons of mortality, shall dare contradict it? He hath confirmed it by anoath. " For men verily swear by the greater : and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath ; that, by two immutable things in which it was impossible for God to lie, we might have a strong conso- lation, who have fled for refuge to lay hold upon the hope set before us : which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil ; whither the forerunner is for us en- tered, even Jesus." Here then the Christian beholds the safe side. The truth of God is unalterable. The unbelief of man can never frustrate it. " For what if some did not believe ? Shall their unbelief make the faith of God without ef- fect ? God forbid." So reasoned Paul, and so reasons every believer in the promises. " Behold the strength of Israel will not lie nor repent. — Thy word, O Lord, is forever settled in heaven ; thy faithfulness is unto all generations. — Thy word is true from the beginning." Here is strength, consolation, joy, and peace. This is the believer's advantage, — the Christian's gain. With such assurances of God's truth, no opposition can daunt him, no darkness discourage him, no power of earth take away his confidence. With praising spirit he can say : TO UNIVERSALISTS. 247 " God is ray strong salvation, What foe have I to fear ? In darkness and temptation, My light, my help is near : Though hosts encamp around me, Firm to the fight I stand ; What terror can confound me, — With God at my right hand ! " " Blessed be the God of truth." Praise him ye hosts of heaven in everlasting strains, and let earth respond, Hallelujah ! Amen ! Thus is the Christian believer taught of God, — of his attributes, — wisdom, power, goodness, justice, mercy, and truth. Of these he learns his duty as an admirer of the works and ways of the great Jehovah, and as a believer in the apostolic injunction, " Be ye followers of God as dear children." But this is not all that is implied in the statement, that the Christian believer is taught of God. Notwithstand- ing his admiration of the works and wonders of the uni- verse, which speak of the Maker, plainly telling that " The man Whom nature's works can charm, with God himself Holds converse : " notwithstanding his pleasure in listening to the voice of revelation in confirmation of the teachings of nature ; he does not forget, that the Bible is his guide, — his only safe directory in all things pertaining to his moral in- struction and happiness. Whatever of wisdom or knowl- edge he obtains, it must all be made subservient to that Divine wisdom, which speaks to him in the Scriptures. These were given for his special benefit. They contain a perfect revelation to man, — clearer, and far more com- prehensive, than the instruction received from nature. 248 PRACTICAL HINTS The Christian receives the Bible " as it is in truth the word of God." He listens as the Almighty speaks to him by wise men, prophets, apostles, and especially by that " Son of man," who is the " brightness of the Fath- er's glory, and the express image of his person." He knows of nothing better than this revelation of truth. He can find nothing better. He asks of the idolater, of the Mahometan, of the Brahmin, of the philosophical doubter and the sneering skeptic, if any thing better for the reception, the practice, the peace of man, can be found. They cannot with propriety give an affirmative answer. He knows, that if a spiritual directory of greater wisdom and truth could be found, the world would long since have seen it. But no such presentation has been made ; and until it is made, the believer takes his stand on the ground of scriptural truth, and bids defiance to all the powers of darkness in array against him. He knows, that " the testimony of the Lord is sure, making wise the simple : the statutes of the Lord are right, rejoicing the heart : the commandment of the Lord is pure, en- lightening the eyes." And what is given him in God's written word? "Ex- ceeding great and precious promises." Exceeding all that had ever before been made to mankind ; — not like those made only to the Jews, pertaining only to this life, and conditional. The difference is thus plainly stated in the Epistle to the Hebrews. " Behold the days come^ saith the Lord, when I will make a new covenant w T ith the house of Israel, and with the house of Judah : Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt ; because they continued not in TO UNIVERSALISTS. 249 my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord ; I will put my laws into their mind, and write them in their hearts : and I will be to them a God and they shall be to me a peo- ple : And they shall not teach every man his neighbour and every man his brother, saying know the Lord : for all shall know me from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." The promises embraced in this covenant are great, because they have in view the greatest good of the greatest num- ber. They are precious, because they meet and satisfy the spiritual wants and desires of all, in a manner such as had never been attempted by the united wisdom of this world. The more attentively the Scriptures are investigated, the more clearly does the devout Christian behold in them the hand of God, and the more reverently does he bow down and adore. Rejecting the authority of man over his conscience, he goes to the King of kings and Lord of lords, and receives such directions as infinite wisdom may give. Hungering for the bread of life, he goes to that house where there is " bread enough and to spare." Thirsting for the waters of salvation, he repairs to the fountain, and drinks to thirst no more. Favored one ! How secure are his feet on the high ground of Christian faith ! and how fervently he prays for the true light to shine on those, who, in their ignorance and sen- suality, are led to ask if any good can come of practical Christianity, and who are virtually living without God and without hope in the world. While he enjoys the 21 250 PRACTICAL HINTS smiles of a benignant Creator, he seeks to know more and more of his perfect character and righteous ways ; and daily aspires to a higher station in Christian knowl- edge, and to a more sure obedience to that wisdom which is from above. His full heart prays : — Let me be en- lightened and directed, O God, by thee. Keep me in the way of thy wisdom, and let not temptation lead me astray. May thy works impress upon my soul a rever- ence for thy greatness, and thy word inspire me to fulfil thy commandments. Let me live in constant commu- nion with thee, through the medium of thy word, ever ready to say, in spirit and in truth, " Speak, Lord, for thy servant heareth." II. The gospel believer rejoices in the government of God. In the world of nature and of grace he learns the sovereignty of Jehovah. And although he cannot, by searching, find out the Almighty unto perfection, he does not repine nor sink down into unbelief. Even in darkness his faith burns brightly, and his confidence in God is un- shaken. He perceives, that there are, in the universe, many things altogether beyond the comprehension of man. Questions involving the works and ways of God, are pre- sented to his mind, which he is unable to answer. Yet he will not stand still in doubt and indifference. He learns much from what is clearly made known, and leaves the secret things with that Being, who may in due time reveal them according to his holy will and pleasure. The Christian believer is called to endure the trials, adversities, and storms of life. Yet he suffers not these to depress him. The ever-enduring word sustains him. This word declares, that although God cause grief, " yet will he have compassion according to the multitude of his TO UNIVERSALISTS . 251 tender mercies." Even the deep griefs and afflictions of life may be turned to his profit and improvement, as he is led to understand them aright. As clouds and storms serve to render sunshine more glorious, and teach the mind more of nature than could possibly be known without them, so do the adversities and afflictions of life learn the Christian more to appreciate the goodness and love of our heavenly Father. He is content, yea, even happy, that the present state is one of trial and discipline to his spirit ; that he is called to taste of the bitter cup, that thereby he may be brought to a more complete enjoy- ment of the sweets of life. His trials cause humility and reverence of soul, and lead him into the paths of improve- ment and peace. He learns, that other believers before him have set true examples under the trials and adversities of life. The apostles declare to him how they enjoyed the comforts and consolations of divine truth, even when borne down with a weight of earthly adversity, that would have caused faint- er hearts to " melt away, and droop, and die." " But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distress- es, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings ; by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report ; as deceivers, and yet true ; as unknown, and yet well known ; as dying, and, behold, we live ; as chasten- ed, and not killed ; as sorrowful, yet always rejoicing ; as poor, yet making many rich ; as having nothing, and yet 252 PRACTICAL HINTS possessing all things." From this testimony he draws practical instruction, and learns to trace the finger of God in the afflictions as well as the blessings of life. And it is by the light of the divine word, that the great question involving the existence and use of evil in the universe is answered to the mind of the Christian believ- er. If he looks at the subject in detached parts, he is unable to reconcile the idea of infinite goodness with that of suffering or evil. Yet he knows, that it is impossible for him to see the end from the beginning. And thus he reasons : May it not be, after all, that what we call disor- der and evil, are not so in reality, when all parts of God's dispensations are seen together. Our capacities are lim- ited. Could we comprehend the whole plan of the universe, we should know more. May not this apparent evil be necessary in the great plan, and designed for wise and good ends ? Can we pronounce any thing to be for final evil, until the end thereof has arrived, and the whole scheme of creation is revealed to us ? " Does not every architect complain of the injustice of criticizing a building before it is half finished ? — Yet who can tell what vol- ume of creation we are in at present, or what point the structure of our moral fabric has attained ? — Whilst we are all in a vessel that is sailing under sealed orders, we shall do well to confide implicitly in our government and Captain." * It is, then, the privilege of the gospel believer to un- derstand, that evil itself is permitted to exist, that some wise and great end, in the administration of God, may be accomplished. Where others doubt, and talk of rejecting * Edinburgh Review, Vol. L. p. 309. TO UNIVERSALISTS. 253 the Scriptures, and wander into the mazes of infidelity, he stands secure on the word of that Being, who can do no wrong, and whose nature is illimitable love. I can give no clearer illustration of the views of the Divine govern- ment taken by the true Christian believer, than that con- veyed in the followin gextract of a letter, from one minis- ter of the Gospel to another, on the science of harmony. . " Did you ever study harmony ? You have, I know, studied harmony in the moral sense of the word ; but I mean, as a musical science. One of the greatest secrets of harmony is to make use of discords so that they shall terminate agreeably in the final resolutions of them. He who knows not the purpose for which they are used, and cannot see their beautiful termination, rendering the har- mony more diversified, and the common chord more beau- tiful, — never can know why discords are introduced, and never can enjoy them. " Believers in the Gospel understand the science of God's moral harmony. They perceive discords in the moral world. But these discords are not used without rule. They are not mistakes of the great Composer. They are designed, and are all in accordance with the in- finite law of wisdom. How beautiful in their resolution ! When, in the progression of the great Oratorio, we shall slide off these, into the sweetest, purest sounds, and see the reason why every discord has been used, shall we not like the harmony the better for it ? Shall we not sing the c Song of Moses and the Lamb,' with a higher zest ? Pope had this idea in mind, when he said, 1 Better for us, perhaps, it might appear, Were there all concord, and all virtue here ; 21* 254 PRACTICAL HINTS That never air, or ocean felt the wind ; That never passion discomposed the mind. But all subsists by elemental strife, And passions are the elements of life. The general order since the world began, Is kept in nature, and is kept in man.' " Again he says, (and I never realized the full force of the passage before,) ' All nature is but art unknown to thee, All chance, direction, which thou canst not see ; All discord, harmony not understood, All partial evil, universal good ; And, spite of pride, in erring reason's spite, One truth is clear, whatever is, is right.' It is so ! it is so ! Praise the Lord, O my soul ; magnify his name. Glorify him forevermore." What can be more cheering than such a view of the government of Jehovah ? and who but the Christian can enjoy it ? Who but he can know the length, and breadth, and depth, and height of the love of God, and be filled with the fulness of his transforming truth ? Who but he can say, " My meditation of him shall be sweet ; I will be glad in the Lord." I have peace within which the world cannot give or take away. I have the greatest induce- ment to pure devotion, that can be held out to the human mind. I can look on the present with resignation and joy, and into the future with firm confidence and lively hope. Although I perceive, that man is born to trouble on the earth ; that he is stained with impurity and imper- fection ; that he is subject to vanity, led captive at will by lust and pride, deceived and carried into temptation and crime, and liable to pain, disease, and death ; yet at the same time, I can see an almighty power in operation which TO UNIVERSALISTS. 255 will finally banish all evil from the universe, and sanctify and redeem the great family of man. And in view of all this I can worship with delight ; I can pray in faith, noth- ing doubting ; and although in the valley of despondency and death, I can still ascribe all greatness and praise to Him, who " doth not afflict willingly nor grieve the chil- dren of men." Thus he can with propriety adopt the expressive lan- guage of the Scriptures. " O Lord our God ! how ex- cellent is thy name in all the earth ! who hast set thy glory above the heavens. — Thine is the kingdom, O Lord ! Thou art exalted above all, thou reignest over all, and in thine hand is power and might. Thou, even thou, art Lord alone ; thou hast made heaven, the heaven of heavens, with all their host ; the earth, and all things that are therein ; the sea, and all that is therein ; and thou preservest them all, and the host of heaven worshippeth thee. — I have made the earth, and created man upon it ; T, even my hands, have stretched out the heavens, and all their host have I commanded. His kingdom is an everlasting kingdom ; honor and majesty are before him ; all the inhabitants of the earth are reputed as noth- ing in his sight, and he doeth according to his will in the army of heaven, and among the inhabitants of the earth. — Great things doth He, which we cannot comprehend ; yea, the Lord sitteth king forever. — Ascribe ye great- ness to our God. — Praise ye the Lord in the heavens ; praise him in the heights ; praise him all his angels ; praise ye him all his hosts. Praise him sun and moon ; praise him all ye stars of light ; praise him ye heaven of heavens. Praise him ye kings of the earth, and all people, princes, and judges of the earth ; both young men and 256 PRACTICAL HINTS maidens ; old men and children ; let them praise the name of the Lord ; for his name alone is excellent, his glory is above the earth and heaven. — Let every thing that hath breath praise the Lord. Praise ye the Lord." " Jehovah reigns ! let every nation hear, And at his footstool bow with holy fear ; Let heaven's high arches echo with his name, < And all the peopled earth his praise proclaim. Wide and more wide the homage still extending, — Through boundless space and ages never ending ! " These are the outpourings of the believer's soul in view of the reign of God, — his expressions, — his exclama- tions of adoration and love. In the secret retirement of the spirit, the believer is cheered with these salutary views of the divine government. He says with David, " O how I love thy law ! it is my meditation all the day. — When I remember thee upon my bed, and meditate on thee in the night watches ; in the shadow of thy wings will I rejoice." But in all the contemplations of the great Creator and Ruler of the universe which the Christian believer is per- mitted to enjoy, — in all his views of the infinitely glo- rious attributes, wonders, and ways of the Sovereign of sovereigns, — there is one truth preeminent, the chief enjoyment and delight of his heart. It is this, that God is his Father. No name conveys such thoughts to him concerning the Most High, as this endearing appellation, " Our Father." He finds this truth of the divine pater- nity revealed to him in the Scriptures. " Have we not all one father ? hath not one God created us ? — Behold all souls are mine ; as the soul of the father, so also the soul of the son is mine." He listens to the voice of TO UNIVERSALISTS 257 Jesus, as he instructs his disciples to pray, " Our Father who art in heaven." He hears the same gracious instruc- ts* saying, "Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns ; yet your heavenly Father feedeth them. Are ye not much better than they ? Which of you, by taking thought, can add one cubit unto his stature ? And why take ye thought for raiment ? Consider the lilies of the field, how they grow ; they toil not, neither do they spin : and yet I say unto you, that even Solomon, in all his glory, was not ar- rayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith ? Therefore take no thought, saying, what shall we eat ? or, what shall we drink ? or where- withal shall we be clothed ? (For after all these things do the Gentiles seek ;) for your heavenly Father knoweth, that ye have need of all these things." This is plain instruction. It presents to the mind the paternal character of God ; assuring the humble believer, that as God is his father now, so will he be forever ; for that he is without change ; — that all his dispensations towards us are designed for our benefit and ultimate hap- piness ; — that if he presents us the common bounties of his hand, and fills us with plenty and gladness ; or visits us with pains, sicknesses, disappointments, adversities, and sorrows, which are the common lot of mankind ; it is because he is a Father, whose love for his children knows no end. Nothing can have a stronger influence on the whole life of the believer, than this soul-inspiring truth. God is his Father ! How much is implied in the statement ! 258 PRACTICAL HINTS Weak, frail, dying though he be, yet the Creator of the ends of the earth, who rules the universe by the word of his power, is his parent ; and will provide for him so long as he is a dependent child, in time and in eternity. Has he not, then, every inducement to live in obedience to his divine commands ; knowing, that in the way of heavenly wisdom " there is life, and that in the pathway thereof there is no death " ? Will he not con- fide in his Maker and Friend, as loving, dutiful children confide in their earthly parents, feeling, that all his inter- ests are considered and guarded by One who seeth the end from the beginning, and who worketh all things after the counsel of his own will, for the eventual happiness and peace of his offspring. No one but the Christian can call God his Father. Others may speak of the Creator, Ruler, Preserver, Friend ; but these names convey not to the mind that truth, so brightly shining in the gospel of grace, that God is a Father in creation, preservation, and redemption. " O thought ineffable ! O vision blest ! Though worthless our conceptions all of Thee, Yet shall thy shadowed image fill our breast, And waft its homage to thy Deity. God, — thus above my lowly thoughts can soar ; Thus seek thy presence ; Being wise and good ; 'Midst thy vast works admire, obey, adore ; And when the tongue is eloquent no more, The soul shall speak in tears of gratitude ! " III. The gospel believer has faith in Jesus Christ as the Saviour of the world. Here again he is instructed of the Scriptures, sepecially of the New Testament. He adopts in full, the sentiment of the apostle, thus clearly expressed ; " For therefore we both labor and suffer re- TO UNIVERSALISTS. 259 proach, because we trust in the living God who is the Saviour of all men, specially of those that believe." Oth- er testimony confirms this doctrine. "I exhort, there- fore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men, — for this is good and acceptable in the sight of God our Saviour ; who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus ; who gave himself a ransom for all, to be testified in due time." To this language he responds a willing Amen, — to the truth therein he yields the full, free assent of his heart. He is aware that the profession of the doctrine thus plainly stated in the apostolic testimony, brings on him a name which distinguishes him from other Christians, — that of Universalist. In this name he takes pleas- ure, — not because he would reverence mere names in any instance ; for he prays for the day to appear when denominational names shall cease to be heard ; but be- cause it conveys to him a sentiment replete with felicity. He is instructed in this sentiment elsewhere in the great spiritual Directory of man. He reads it in the promise made of old, by the mouth of Jehovah, to his servant Abraham, saying, " In blessing I will bless thee, and in multiplying I will multiply thee ; and in thy seed shall all the nations of the earth be blessed." He reads it in the language of the promised seed himself, Jesus of Naza- reth. " The Father loveth the Son, and hath given all things into his hands. — All that the Father giveth me shall come to me, and him that cometh to me, I will in nowise cast out. — And 1, if I be lifted up from the earth, will draw all men unto me." 260 PRACTICAL HINTS And how is Christ regarded in this work of salvation ? As a mere man ? As one equal in wisdom to the heathen philosophers ? as a teacher of morality, only ? as one who may fail in his mission as Saviour of universal man ; or who has not made it clearly known how far his salvation extends ; in consequence of which, his followers must be exceedingly cautious how they speak of the extent of his efficient, renovating grace ? No ; but as " the anointed of God ; the brightness of his Father's glory, and the ex- press image of his person ; the Captain of our salvation ; the author and finisher of our faith ; the Alpha and the Omega ; the only begotten of the Father, full of grace and truth; the Resurrection and the Life." The believ- er delights to view him in his holy offices, in his works of mercy and love ; and to find by living faith, that he is made unto us wisdom, righteousness, sanctification, and redemption. And how does the believer regard other members of the Christian family, who have not yet seen with him the grace of God at work in the redemption of every mem- ber of the human family ? Does he conclude, that be- cause their faith is limited, therefore they cannot be Chris- tians ? No ; his soul has been taught, that Christianity is the same in its spirit everywhere, in every mind ; and that though faith may not be understood in its full extent, yet that love may do its perfect work, and cause the fruits of the Gospel to abound in the whole life. Hence, the believer in the great salvation, has charity for all who love our Lord Jesus Christ in sincerity, whatever may be their denominational names. He can safely say, what has been so well said by one of the true faith ; " I have great consolation in believing, that my Redeemer has many TO UNIVERSALISTS. 261 faithful servants and loving disciples in the world, who do not believe in the extensiveness of salvation as I do, and often take great satisfaction in feasts of charity with such brethren. St. Peter was undoubtedly a lover of Christ and his Gospel, before he was taught by the sea of Joppa to call no man common or unclean. The rest of the dis- ciples, who were dissatisfied with his preaching the Gospel to the uncircumcised, were doubtless possessed of the spirit of Christ, which caused them to glorify God when they had more extensive views of the Gospel through Peter's communications." * He knows, that his Father's love is not confined to sects or parties; that the Master of Christians regards not sectarian terms ; that love is the fulfilling of the gospel law ; that nothing else will supply its place ; and that this is sometimes found among all the differing sects in the great kingdom of our Lord. If others are exclusive and narrow-minded, he is not ; if their vision cannot extend far enough to fellowship all his views, he will not, on this account, think lightly of them, but join them in every consistent endeavour to honor the Christian character and name. Such is the liberality of the gospel believer. We have thus considered the believer's faith in Jesus Christ, as the Saviour of the world. He holds fast the profession of his faith without wavering. He sees its importance to man. With the comprehensive view of another he can truly agree. " This is the salvation, and such the Saviour, adapted to our necessities. Our whole nature wants the Gospel of Christ, the Saviour of the world. Goodness wants it, penitence wants it, grief * Rev. H. Ballou. 22 262 PRACTICAL HINTS wants it, prosperity wants it. We want it in solitude, we want it in society, we want it in our weakness, we want it in our energy. Life wants it, death wants it, bereave- ment wants it. They all exclaim, " Come, Lord Jesus ;" and he replies, " Behold, I come quickly." All hearts have their burdens, all spirits sometimes faint ; and sweet to all is the voice which says, " Come unto me ,all ye that labor and are heavy laden, and I will give you rest."* The Christian believer not only embraces the holy doc- trine of the future exaltation and happiness of man; but he also enjoys the present salvation. He understands that " God is the Saviour of all men, specially of those that believe." The special salvation is to him an inesti- mable blessing. While thousands overlook or forget it in their anxiety to secure a future salvation, he has the joy of receiving and knowing Christ as a present efficient Re- deemer and Lord. He understands the true meaning of the apostolic testimony. " Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began." With this advantage the believer lives indeed. The Gospel is to him the "bread of God, that cometh down from heaven, and giveth life to the world." It is his spiritual food. It can never be exhausted. He may eat to present satisfaction ; still there is more ; — others may come and eat with him ; there is more than enough for all their wants. Multitudes may join their company ; still the store-house fails not ; the bread of the Gospel les- sens not ; the voice from heaven is still heard, — " Come * Rev. W. J. Fox. TO UNIVERSALISTS. 263 without money and without price ; — why do ye spend money for that which is not bread, and your labor for that which satisfies not ? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness." The institutions of Christianity are dear to the be- liever ; because with these he associates the name, the character, and doctrine of his Master. He is not so far spoiled by " philosophy and vain deceit, after the rudi- ments of this world, and not after Christ," as to overlook or lightly esteem the messenger in admiration of the mes- sage. " Christ and his cross," both are dear to him. Why does he love the Sabbath, and hail with joy every return of this sacred day ? Because it is to him a hal- lowed season. It brings with it the remembrance of him who died and rose again for our justification ; and invites to worship, meditation, and rest. He regards not the ap- proach of this " holy time " with weakness or supersti- tion, but with rational thanksgiving and devout rapture. He knows, that to his soul, the Sabbaths are " Days fixed by God for intercourse with dust, To raise our thoughts and purify our powers; Periods appointed to renew our trust, A gleam of glory after six days showers ! " Foretastes of heaven on earth, — pledges of joy, Surpassing fancy's flights and fiction's story, — The preludes of a feast that cannot cloy, — And the bright out-courts of immortal glory ! " He meditates in his own heart on the wonders of creation and redemption ; and, if deprived of the pleasure of going to the house of God in company with other worshippers, finds his closet or private altar-place the house of God 264 PRACTICAL HINTS and the gate of heaven ; — or, if called to the public sanctuary for praise and prayer, he goes with the feelings of David, when he said, " One thing have I desired of the Lord, that will I seek after ; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." And when he comes to the table of the Lord, it is«, that he may think more deeply on Christ and his gracious mis- sion to the world ; that gospel love may be more and more diffused into his heart, and carried out in his life. The repast is not a cold, unmeaning form, but an occa- sion of sweet gratification, delight, and improvement. His spirit will say, " Bread of heaven i — on thee I feed, For thy flesh is meat indeed : Ever may my soul be fed With this true and living bread ; Day by day with strength supplied, Through the life of him who died. " Vine of heaven ! — thy blood supplies This blest cup of sacrifice. 'T is thy wounds my healing give : To thy cross I look and live. Thou, my life ! Oh, let me be Rooted, grafted, built on thee ! " It is thus with all other Christian institutions to which the believer attends. He takes pleasure in them from their associations. They bring Christ near to him ; and cause him to realize the amazing superiority of Christian- ity over all other systems of religion ever given to man. He wishes, that he may live in the light and enjoyment of these institutions all the days of his appointed time, and that generations of the unknown future may honor TO UNIVERSALISTS. 265 them, as they are brought to acknowledge and rejoice in Christ as the Saviour of the world. IV. The gospel believer seelcs to be spiritually minded. He has become the subject of a kingdom, which " is not meat and drink, but righteousness, peace, and joy in the Holy Ghost." If he has hitherto walked after the flesh, he now seeks to walk after the Spirit, — to set his affec- tions on things above. He wishes to know himself as one of that number, who have been " born again, not of corruptible seed, but of incorruptible, by the w r ord of God, which liveth and abideth forever." Thus he de- sires, while on earth, to have his communion and fellow- ship with God the Father, and with his Son Jesus Christ ; by meditation, prayer, praise, " holy conversation, and godliness." His earnest spirit anxiously inquires, why is it, that I must be continually grovelling in dust ? Must I, all my lifetime, be subjected to the bondage of the flesh ? Have I not received a witness within, that I am an heir of a holier life, — that here I have no continuing city ? And may I not enjoy a daily foretaste of the pleasures of the spiritual kingdom above ? Surely, — as the rivers run into the sea, so may the affections of my soul seek Thee, my Creator, Friend, and Saviour ! As the obedient child, who seeks to do the will of an earthly parent, is ever ready to hear the voice and run in the way of paternal command, so the Christian believer desires to obey and glorify his Father in heaven, by a life of continual, active obedience. He not only seeks to worship and serve him in the public sanctuary, and on days, times, and seasons set apart for devotion with the multitude ; but in the retired walks of life, in the inter- 22* 266 PRACTICAL HINTS mediate seasons ; at his home, in his family, in his closet, in his heart, he is the praying, praising, living, spiritual man. And he receives the Messing pronounced on the faithful. " They that wait upon the Lord shall renew their strength ; they shall mount up with wings as eagles ; they shall run and not be weary, and they shall walk and not faint." V. The gospel believer seeks to enjoy the present life. 1. By avoiding sin. He is taught, that " the fear of the Lord is to hate evil." He knows, that God cannot be injured by the sins of his creatures ; but that they, by their iniquities, injure themselves. Divine wisdom hath told him, " He that sinneth against me wrongeth his own soul." This is enough. God has warned him of the consequences of sin. He heeds the admonition, and strives to keep himself pure. 2. By doing good. This is his delight. To do good is the Christian's practical re- ligion. In this he imitates his Master, " who went about doing good." His active benevolence is not put in oper- ation, that a reward in the future world may be realized ; but that others here may be benefited, and that the con- sciousness of duty performed, may be his present recom- pense. Nothwithstanding the hopes of the Gospel extend far beyond this fleeting life, yet the believer is taught, that while his Father permits him to live on the earth, he is not to render life irksome by wishing it away. He loves this life, — not supremely, — but as a good gift of God ; and is not so ungrateful as to be always overlooking the present favor because he has promise of a future inherit- ance. He is happy here ; — he seeks to render others happy also. While myriads of men, from wrong views, TO UNIVERSALISTS. 267 do not live out half their days, it is the believer's gain to enjoy his with untold interest. VI. The gospel believer triumphs over death. "But now is Christ risen from the dead, and become the first fruits of them that slept. For since by man came death, by man came also the resurrection from the dead. For as in Adam all die, even so in Christ shall all be made alive." This is the ground of the believer's hope. " Death, the last enemy shall be destroyed. — There shall be no more death. — Death is swallowed up in vic- tory." So the word of God declares. What more can be said ? How explicit, — how expressive! No death, neither " temporal, spiritual," nor " eternal." What a triumph ! It caused Paul to exclaim, " O death, where is thy sting ? O grave, where is thy victory ? " Confi- dently can the believer say, " With this hope for my com- panion, I can visit the empire of death, the noiseless do- minion of the tomb, with emotions, aside from those which mere philosophy inspires. I can follow a world of intel- ligent beings to their common home, and witness, un- moved, their unbroken slumbers in the grave. I can repair to the places where moulder the lovely forms of dearest relatives and friends, among the congregation of the dead ; and though unapprehensive, that those elegant structures will ever be reembodied from dust, I can hail them joyfully in a new and glorious constitution, immortal in its existence, as the Being whose impression they bear. No hovering spirits are invoked, to announce intelligence from the world afar off. No enchantment is needed to awake ghostly messengers from the depths beneath. No oracle of superstition is consulted to forestall the final des- tiny of young immortals, or hush the inquietude of the 26 8 PRACTICAL HINTS soul, painfully vacillating between hope and fear. The light of Revelation is resplendent as the sun at noonday. By it, life and immortality are brought to light. And though a cloud may occasionally interpose, and cause Hope to fold up her rainbow pinions, yet, when it is dis- persed and gone, she spreads them broader than before, sparkling with unnumbered glories. Hail, all hail, celes- tial Christian Hope ! anchor of the soul p both sure and steadfast." * In short, — the gospel believer may be thus represented. He beholds in all things of God the impress of unchang- ing love. In the firmament, — on the suns, the worlds, and systems, rolling their everlasting rounds, and beaming forth in the brightness of heaven's glory, — in the earth which he inhabits, — in all its wonders, and decorations, and comforts, and beauties unspeakable, he reads the same instructive truth. On the pages of revelation it stands out in letters of celestial light ; and in the harmonies of creation, from the natural world without, to the spiritual within, it speaks in sweet angelic music, God is love. Inspired with this truth, the believer is happy. His trust is in the Lord ; and his life is one of devotion, joy, and praise. Does affliction come with its clouds, and its storms, he remembers the goodness and immutability of his Father, and he despairs not, murmurs not. In the youthful morning of life, in its vigorous noon, he attunes his heart to thanksgiving ; and when the evening comes, it brings a sweet tranquillity and peace, such as earth can- * Rev. R. Streeter. That the reader may see illustrated the power of gospel truth in death, he is referred to a work just published by the author, entitled " The Christian's Triumph ; Including Happy Death Scenes of Believers in the Gospel." Boston : A Tompkins, Publisher. TO UNIVERSALISTS. 269 not give nor take away. His day brings with it the light of the Gospel, and his night is gladdened with dreams of heaven ; and when death approaches, he manifests no emotion, save that of joy in the prospect before him. His Saviour appears, the conquerer of the last grim ty- rant; he therefore looks straight onward. The song of victory breaks from his tongue, as the hosannas of the ce- lestial city ravish his departing soul, and he enters the " house not made with hands," to go no more out forever. We have considered, in brief, the advantage of the Christian believer. And what do we perceive ? Plainly, that true godliness is great gain, — that the enjoy- ment of gospel truth is not to be compared with any earthly comforts or delights, — that it far transcends them all. Who, then, can be indifferent to its mighty ad- vantages ? Let it be remembered, that in these pages, we have considered the duties and advantages of the living, prac- tical believer. Our motto, from the beginning, has been the language of James, " For as the body without the spirit is dead, so faith without works is dead also." We know, that the Christian church is dishonored in all her depart- ments, with forms, statues, shapes of godliness, where the spirit, the life is wanting, — with those who talk truth rather than work the righteousness which it enjoins. May such be quickened by the power of the Gospel, and brought to active obedience and love. Renovation only will cause them to enjoy the Christian's gain. Believer in the Great Salvation ! You will doubtless agree to the reasonableness and propriety of much, if not all, which has been advanced in these pages. Will you 270 PRACTICAL HINTS not, then, seek to improve by the plain hints herein giv- en ? Consider what cause you have espoused, — what doctrine you profess; — the best of all causes, — the doctrine preeminent among all systems beneath the heav- ens. You believe this, — you declare it ; will you not prove it by your works ? Shall not your love be as great as your faith and hope ? You know what you are, be- come, if it is not. As you profess the most purifying doctrine the world ever knew, evince its influence over your heart and actions. " To whatever degree thou com- est short of this, to the same degree dost thou subtract from the demonstrable evidences which the world can never gainsay." Whenever you reflect on the greatness and glory of the Gospel ; whenever you witness its influen- ces in bringing men from darkness to light ; whenever you think of that period when all shall know and rejoice in its fulness ; — ask yourself, if these cheering prospects make you better, holier, — more like Christ and your Father above ? If they do not, — cease your raptures, till you prove, in your own soul, that the Gospel is " the power of God unto salvation." Say to the spirit of truth, as the patriarch to the angel, " I will not let thee go except thou bless me." In conclusion, I would say, that I have labored in these hints more for plain truth, than for fair form or fine speech. If they are read by any who will appreciate the truths contained in them, and resolve to do better for the Gos- pel, — to be more zealous, faithful, prayerful, and watch- ful than ever before, in consequence of having felt what is here written, then I give praise to the Lord. I have communicated my thoughts to many whom I shall TOUNITERSALTSTS. 271 never behold in the flesh, but whom I confidently expect to greet in that pure and sinless existence, where divine knowledge will be more freely imparted to our expanding souls, and we shall know and worship the Father forever. May they, together with the humble writer, strive for the promotion of God's truth on the earth, as we hope to share its glories in heaven. NOTE. In a part of one Chapter in this work, (on Christian In- stitutions,) certain expressions will be found similar to those in the " Plain Guide to Universalism," by T. Whittemore, pp. 313, 315, 316, 317. The language ap- peared originally in articles published in the " Trumpet," signed " Nahum," written by the author of this book. It was inserted in the " Guide," from the " Trumpet," with- out quotation marks, — not intentionally, — but in the haste in which some part of that work was issued. This is named, that neither party be justly accused of plagiar- ism. Thomas Whittemore. Deacidified using the Bookkeeper process. Neutralizing agent: Magnesium Oxide Treatment Date: May 2006 PreservationTechnologies A WORLD LEADER IN PAPER PRESERVATION 1 1 1 Thomson Park Drive Cranberry Township, PA 16066 (724)779-2111 LIBRARY OF CONGRESS 016 162 019 1