THE
TRUE CHRISTIAN,
EXEMPLIFIED
IN A SERIES OF ADDRESSES
FROM A
PASTOR TO HIS OWN PEOPLE.
BY JOHN ANGELL JAMES,
LUTHOR OF "ANXIOUS INQUIRER AFTER SALVATION-" YO0 WI
M&N FROM HOME"-" CHRISTIAN PROFESSOR," ETC., ETC
NEW YORK.
ROBERT CARTER & BROTHERS,
530 BROADWAY.
1858.








IN1 RODUCTION
THE celebrated COTTON  MATHER, SO distinguished for his systematic usefulness, was accustomed, almost at every entry in his diary, to insert
n connexion with the letters G. D. (good devised),
some useful project which he intended forthwith
to put in execution. Under date of April 5, 1712,
we find the following:"G. D. I have thoughts of publishing a book
of Pastoral Desires, expressing the desirable
things which a faithful minister will wish to see
among his people.  There may be many good
consequences of such an action."
At a subsequent time the following was written:
" G. D. My book of Pastoral Desires is now got
through the press; and now, with many and ardent cries to the glorious Lord for his assistance,
I will set myself to visit all the families of my
numerous flock; and with all possible solemnity
dispense the suitable admonitions of piety unto
all sorts of persons in them; and then leave the
book in each of the families, with my request,
that every person therein may peruse it, and partake of his own portion in it."




s~4 ~       INTRODUCTION.
This venerable man displayed great practical
wisdom, as well as benevolence of heart, in his
habit of recording every useful project, and afterward putting it to the test of experiment. A good
thought should never be lost. Dr. Franklin acknowledged his great obligations to one of the
little essays which this distinguished preacher
and pastor prepared for his own people.
The author of the following pastoral addresses
nas fallen upon a similar method of doing good.
It strikes us as peculiarly beautiful and appropriate. An occasional address from a pastor to his
own people upon any one of the great topics of
practical religion, must have its advantages over
any other tract however excellent. It is like a
letter from a friend, and is adapted to produce
happy and indelible impressions.
When Dr. Payson was dead, and his remains
were carried to the church, where he had so frequently and faithfully dispensed the word of life,
his weeping people saw a paper lying on his motionless breast, placed there at his own request,
with this inscription: "Remember the words
which I spake unto you while I was yet with
you."  How could any withstand the touching
appeal!  A short address, rich with truth, and
warm  with  affection, occasionally  distributed
among a people by their pastor, may be read and
remembered by them when his voice is silent, and
his form has mouldered back to dust.
The following addresses, as we are informed by




mTRODUJTION.                5
Mr. James, were never intended for publication,
but having been found to be useful to his own
church, they were, in accordance with repeated
requests, given to the public, and have met with
an extensive circulation in Great Britain.  The
topics discussed are practical; their spirit evangelical; the style simple; and manner affectionate. We see not why the pastors of large churches
cannot imitate the plan to advantage.  Why
should not the press be subsidized, in aid of the
pastoral work, as well as the pulpit?
W.A.
NEW YORK,
1s




CONTENTS.
Introduction..        -                    3
No. I.-The incleased Holiness of the Church    e   7
No. II.-Spirituality of Mind..    20
No. III.-Heavenly-Mindedness..              37
No. IV.-Assurance of Hope..    56
No. V.-Practical Religion must be seen in Everything 74
No. VI.-How to spend a profitable Sabbath    -    91
No. VII.-Christian Obligations   -   -           108
No. VIII.-Life of Faith....       125
No. IX.-Influence of older Christians  -         143
No X.-The Spirit of Prayer              -   -   161
No XI.-Private Prayer..      179
No XII.-S-alf-Examination          -        *   19?




PASTORAL ADDRESSES.
No. I.
THE  INCREASED  HOLINESS OF THE  CHURCH
MY DEAR BRETHREN: Grace, mercy, and peace,
be with you, from God the Father, and our Lord
Jesus Christ.
You cannot have forgotten, that, on the first
sabbath morning of January, when discoursing to
you from 1 John v. 14, 15, and showing you from
this scripture, the rule and encouragement of
prayer, I proposed to you a subject, with much
solicitation and earnestness, as an appropriate
matter of supplication for the present year: that
subject was, the increased holiness of the church.
Through the sovereign mercy of God, and the
outpouring of his Spirit upon the preaching of the
gospel, and the administration of religious ordinances among us, we are now become a large community, amounting nearly to eight hundred members; a fearful as well as joyful number for me to
consider, when I recollect that for the care of each
one of these immortal souls, I am to give account
in the day of final judgment. How much do I




8           THE INCREASED HOLINESS
need, and how urgently do I solicit, your prayers,
that I may obtain grace to be faithful, and the
supply of the Spirit through our Lord Jesus Christ.
You have heard me declare, that, although it is
not my intention to relax in any efforts for the
conviction and conversion of the impenitent and
unbelieving, yet is my purpose, as God shall assist
me by his grace, to labor more carefully for the
edification, consolation, and spiritual improvement,
of those who through grace have believed.
The magnitude of the church, instead of di.
minishing, greatly augments my concern for its
internal spiritual state; since the greater in bulk
a body becomes, whether it be a natural or moral
one, the greater is the necessity of looking well to
its healthy and prosperous condition. God is my
witness, that I am desirous, not only of a large
church, but of a holy one. He that follows us
all into the closet of private prayer, and seeth in
secret, knows how  devoutly, fervently, and constantly I say, "Lord give me a holy church."
What is the addition of numbers, without the increase of piety? It is only like the influx to a
nation of a multitude of inhabitants, without any
loyalty or patriotism in their hearts; or like the
swelling of a body with diseased flesh.
This, then, is the subject of prayer, which I
have already from the pulpit, and now from the
press, propose as the peculiar matter of your solicitations for the present year, so far as they regard
the church - its increased holiness. In submitting




OF THE CHURCH.               9
such a subject for your consideration and adoption,
I do not intend to insinuate that you are, in this
respect, below the standard of other churches of
your own denomination, or the average of other
denominations; or even below your own former
state: no, but I do intend to say, that neither you
nor they are as holy as you should be, and might
be. You have been much occupied of late in rejoicing over accessions to our numbers, forgetting,
perhaps, that each new member, seemed to bring
this message from God to you, " Be ye holy, for I
am holy, and I require you to be holy, for the sake
of those who are come to have fellowship with
you, in the privileges and duties of the church."
Holiness is a very comprehensive word, and expresses a state of mind and conduct that includes
many things. It is the work of the Spirit in our
sanctification; the fruit of faith in our Lord Jesus
Christ; and the operation of the new nature, which
we receive in regeneration. Holiness may be viewed in various aspects, according to the different
objects to which it relates. Toward God, it is
supreme love; delight in his moral character;
submission to his will; obedience to his commands; zeal for his cause; observance of his institutes; and seeking his glory. - Toward Chrzst,
it is a conformity to his example, and imbibing his
spirit. - Toward man, it is charity, integrity, truth,
mercy. - Toward sin, it is a hatred of all iniquity,
a tender conscience easily wounded by little sins,
and scrupulously avoiding them; together with a




10         THE INCREASED HOLINESS
laborious, painful, self-denying, progressive moi ti
fication of all the known corruptions of our heart
and a diligent seeking for such as are unknown.Toward self, it is the control of our fleshly ap
petites; the eradication of our pride; the mortifi
cation of our selfishness. -Toward divine thing*
in general, it is spirituality of mind, or the habit
ual current of pious thought, and devout affection,
flowing through the soul. - And, toward the ob3ects of the unseen world, it is heavenly-mindedness, a turning away from things seen and temporal, to things unseen and eternal.
Oh, what a word is holiness! How much does
It comprehend! How little is it understood, and
how much less is it practised! Who can read the
above description of it, and not admit that we need
much, very much more of it than we possess, and
that we may well make it the subject-matter ot
our prayers for another year. Study it as a whole,
and in all its parts. How important is that view
of it, which brings your conduct under the notice
of men, and by whom, not only your own religion
may be suspected, but all religion will be reviled,
if they see any want of consistency between your
actions and your profession: and how important
also is that view of holiness, which considers your
conduct in reference to God and Christ. To which
duty, brethren, shall I most earnestly direct your
attention, to a deeper spirituality, or a strcter
morality?  To a more elevated heavenly-mindedness, or a more uniform exhibition of the graces




OF THE CHURCH.              11
th.i shed their fragrance, and exhibit their beauty
upon earth? I exhort you to seek both: I want
to see the devotion of the church, incorporated
with, and vitalizing and animating the morality
of the house and of the shop. I want to see the
spirit of prayer shedding a lustre, and diffusing the
beauties of holiness over the whole character. I
want to see the saint blended with and sustaining
the husband, the father, the master, and the tradesman. To adopt apostolic and inspired language,
I covet to see you exemplary in "all holy conversation and godliness."
This, then, is what I press upon you as the
object to be sought by us this year, and indeed,
through every future year of our lives - more holiness. And for whom  should we seek it? For
the PASTOR: that his mind may be more filled
with holy light, his heart with holy love, and his
life with holy actions. Do not leave him out of
your prayers. Much, under God, even in reference to yourselves, will depend upon him; upon
his preaching; the tone of his piety: and the wisdom, sanctity, and blamelessness of his conduct.
Appointed to be an example to the flock, as well
as its teacher and ruler, it is for your own advantage that you should seek for him an abundant
supply of the Spirit of Christ Jesus. If apostles
asked the prayers of the righteous with how much
greater propriety and correctness may we say -
"Brethren, pray for us."
Pray for the DEACONS that they may be all men




12         THE INCREASED HOLImESS
of eminent and consistent piety; men to whom
the church may look up with esteem  and confidence, on account of the measure of their holy
gifts, and heavenly graces; men who shall feel
their responsibility in being raised to office in
Christ's kingdom, and who shall give themselves,
not only to the temporal, but also to the spiritual
interests of the church, and be always ready, in
conjunction with the pastor, to lay themselves out
for promoting the growth of piety among the
members.
Pray for THE WHOLE CHURCH, in its collective
capacity, and in all its wide extent, and variety
of circumstances, sex, and station; that it may be
full of the Holy Spirit, replenished with his divine benediction, as a Spirit of holiness, and made
to abound in all the fruits of righteousness, which
are by Jesus Christ unto the glory of God.
Let each individual consider HIMSELF as the representative of the whole church; and as the piety
of the whole body is made up of the piety of the
separate members, it is his duty to begin the increase with himself. Let each seriously consider
into how much higher degrees of holiness he would
have the church advance, and let him immediately
seek grace to advance into that state himself. Let
each grow in grace, then all will grow in grace.
Let each seek a revival of religion in his own soul,
then the whole church will be revived. Let each,
therefore, say, " I solemnly purpose and resolve.
as God shall assist me, to be more holy this year




OF THr CHURCH.               13
than ever. I will seek to increase with all the
increase of God, and to be filled with all his fulness. Mly aim  and directory shall be more holiness."
But, perhaps, you would wish me to specify
some points to which, above others, I would have
you direct your attention, in order to an increase
of holiness.  Holiness consists of two genera]
branches. The mortification of sin, and the vivification of Christian graces.
As to mortification of sin, carry on this year
a more determined crucifixion of all heart-sins, all
evil thoughts, and evil feelings.  "Crucify the
flesh, with  the affections and lusts thereof."
" Blessed are the pure in heart," said Christ, " for
they shall see God."  A  real Christian should
"keep the heart with all diligence," a duty too
much neglected. We are too apt to be satisfied
if the life be free from visible sins, forgetting that
God seeth and searcheth the heart. Direct your
attention more fixedly, and your aim more con.
stantly, to the destruction of besetting sins.  " Lay
aside every weight," said the apostle, "and the
sin that doth most easily beset you." You know
what they are, whether lusts of the flesh, or lusts
of the mind; whether bad tempers toward man,
or sinful dispositions toward God; whether violations of piety, or of social propriety.  Let this
year, then, be distinguished by a great mortification of besetting sins. May we all go afresh to
this work in the exercise of faith and prayer.
2




14          THE INCREASED HOLINESS
What a year will it be, if all of us should come to
the close of it, in a state of blessed freedom from
sins that had distressed us, disgraced us, and hindered us in our progress heavenward, more than
anything else.  No sins require such severe mortification, such incessant labor, such earnest prayer,
such strong faith for their destruction as these:
but all this is necessary, for if they be not destroy.
ed, they will probably destroy us.
Connected with this, must also be the cultivation of a tender conscience: a conscience tender as
the apple of the eye; and that shrinks from little,
as well as from greater injuries. The Christian's
soul is sorely injured, the credit of religion is great
ly lessened, and the minds of sinners much hard
ened, by the little sins of professors.
But there must also be the vivification of our
graces.  I propose two things, GREATER SPIRITUALITY OF MIND, i. e., a greater delight to think, to
talk, to meditate, on spiritual subjects: a keener
relish for what is divine; a more ardent and
habitual delight in God; a more intense apprehension of the love of Christ; a hungering and
thirsting after righteousness; a pleasure in prayer,
reading the Scriptures, and attending the means
of grace.  And with this a HIEAvENLY-MINDEDNESS,
by which I mean, a sense of our pilgrimage-state
on earth: a proneness to think of heaven, to long
and prepare for it. In short, I intend the disposition expressed in such passages as these, "Set
vour affections on thirgs above, not on things on




OF THE CHURCH1.             15
the earth."-" Looking for that blessed hope, the
glorious appearance of our great God and Savior,
Jesus Christ." — "I have a desire to depart, and be
with Christ."-" For we are willing rather to be
absent from the body, and to be present with the
Lord." This is what I am anxious to see, a reigion of the affections; a spiritual and heavenly
religion; a religion that makes you spiritual
amid worldly things, and heavenly amid earthly
ones.
Such are the things I propose to you, as the
object of pursuit this year.
Do you not need them? are you holy enough,
spiritual enough, heavenly enough? Can you so
far impose upon yourselves, any of you, as to imagine you may be satisfied with your present attainments?  God preserve you from  the Laodicean mistake, of supposing you have "need of
nothing."
Would you nct be more happy, if you were
more holy? Would you not thas have clearer
evidence of your personal interest in the blessing
of salvation, and be less troubled with doubts and
fears; and at the same time experience a more
blessed degree of spiritual liberty?  Would you
not bear your cares and troubles with greater ease
and comfort?
Would you not be more useful by your example,
your influence, your prayers, if you were more
holy? And surely you cannot be indifferent to
usefulness.




16          THE INCGiEASED HCUINESS
Would you not be thus meetening j.or heaven,
and more rapidly training up for glory?  Grace
is glory begun, glory is grace completed; and according to your degrees of grace on earth, will be
your degrees of glory in heaven.
Is not this the design of all God's dispensations
of grace and providence toward you. For whal
were you chosen in Christ Jesus before the foundation of the world? To be holy. Ephes. i. 4; v.
What was Christ's purpose in dying for you upon
the cross?  That you might be holy. Ephes. v.
26, 27. Titus ii. 11-13. For what is the Spirit
poured out from  on high?  To make you holy.
Gal. v. 16-26. Ephes. v. 22-32. John iii. 4-8.
What is the nature of our calling? A holy one;
" for we are called to holiness." 1 Thess. iv. 7.
What is the design of the Bible?  To make us
holy. John xvii. 17. Why are we afflicted?
" To be made partakers of his holiness. Heb. xii.
10-14.  What is heaven?  The perfection of
holiness. Ephes. v. 27. 1 John iii. 2. Rev. xxi
27; xxii. 11. See, dear brethren, how everything
concurs in your being made holy.
Let me then entreat you, as your friend, youi
pastor, the watchman of your souls, and overseel
of your spiritual interests, to strive after holiness.
Take up the subject in real earnest. Enter into
the idea, and let it take full possession of your
souls, that you must be a more holy people. Oh,.f
this year should be devoted to such an object,
what, what, might we not expect!




OF THE CHURCH.              17
In order to this,
Let it be a matter of constant, earnest, believing
prayer in your closets, at your family altars, and
in your social meetings; for it is "the Spirit of
Holiness" from heaven that must make you holy.
Depend upon him, and express your dependance Ey
believing prayer.
Expect it: look out for it: believe that your
prayers will be heard. James i. 6.
Diligently use the means of grace; not only on
sabbath-days, but on week-days. Take pains to
attain this state of mind. Give yourselves to it as
something of importance you must attain to.
Bend everything to it; seek that your mercies
may be sanctified, and your afflictions sanctified.
Go to hear sermons in order to be more holy.
Go to prayer-meetings to be made holy. Go to
the Lord's Supper to be made holy. Read the
Bible to be made holy.
Keep up a spirit of faith in Christ Jesus. All
fulness is in him; and all supplies must be had
from and through him.
Such are my wishes, my prayers, and my pursuits, concerning you. By God's grace I mean to
take more pains with you, and to be more in
earnest for you than ever. But this will be of no
avail, unless you take pains for and with yourselves. You can no more grow in holiness, by
merely wishing for it, than a child can increase in
stature and strength, by desiring it, while, at the
same time, he neglects all the means of growth,
2*




18          THE INCREASED HOLINESS
Do not abuse the doctrine of the Spirit's influence,
to live in indolence. The promised aid of the
Spirit is to stimulate, and not to paralyze your
energies.  "Work out your salvation with fear
and trembling, for it is God that worketh in you,
to will and to do according to his good pleasure.)'
_n this instructive passage, we are encouraged to
work, because God works.
Do not reconcile yourselves to imperfection, by
the idea that there is no perfection in this world,
" Having these promises, dearly beloved," says the
Apostle, "let us purify ourselves from  all filthiness of flesh and spirit, perfecting holiness in the
fear of God." 2 Cor. vii. 1. It is obviously our
duty to aim at perfection, though we shall never
attain it in this world.
You are already aware that I have suggested
one or two new measures for promoting your ir
creased holiness.  I have recommended the purchase and daily perusal by every one of the members of the church, of that eminently simple and
spiritual little manual of piety, " BOGATZKY'S GOLDEN TREASURY;" and I trust that each of you will
possess the book, and as each day comes round,
will read the portion allotted to it; and make it
the subject of devout meditation, during the intermissions of domestic care, and secular business.
It will produce a sweet and blessed fellowship of
sentiment and feeling, between the members of
the church, necessarily separated from each other.
I Fray to God, and entreat your prayers, that I




OF THE CHURCH.               19
may be assisted to write these addresses in a
plain and scriptural manner: and that you may
read them  much to your edification. I recommend the frequent perusal of them, and that they
be read the first time on the sacrament sabbath,
alone in your closet of private prayer; with great
solemnity, and with earnest desire to profit by
hem. I recommend also the perusal of the $criptures during the month, which I shall mention;
as well as the reading, at the time of the perusal
of the tract, the texts referred to, but for the sake
of brevity not quoted.  The chapters suited to this
address are, Matthew v. vi. vii. Romans vi. vii.
viii. xii. Galations v. vi.  Ephesians iv. v. vi.
James ii. iii. I Peter i. ii. 2 Peter i. iii. 1 John
i.    ii. ii. v.
May God render this plan a means of your
spiritual edification and growth in holiness. Com.
mending you to God and the word of his grace.




90  ~     SPIRITUALITY OS MINIX
No. II.
SPIRITUALITY OF MIND.
MY DEAR FRIENDS: The subject of this ad
dress is "Spirituality of Mind:" a most blessed
condition of the soul, much spoken of in conversation and in sermons; often discussed in books;
frequently prayed for; yet little understood, and
too rarely, at least in any high degree, possessed.
It is a branch of holiness, but refers rather to the
state of the mind, as the expression imports, than
to the conduct.  " To be spiritually-minded," says
the apostle, "is life and peace." Rom. viii. 7.
Or, as the words may be rendered, "the minding
of the Spirit," i. e., the things of the Spirit, " is life
and peace."  In the preceding verse it is said,
they that are after the Spirit do mind the things
of the Spirit."  The word rendered " they mind,"
expresses primarily the exercise of the intellect,
they attend to, they employ their thoughts; but
secondarily, and by implication, the exercise of
the affections. Hence, in Col. iii. 2, it is thus
rendered: "Set your affections on things above."
Spirituality of mind, then, means the habitual and
pious employment of the thoughts and affections on
divine subjects. It is something more than morality of conduct, however pure and exemplary;




SPIRITUALITY OF MIND.         21
more than attendance on the means of grace,
however punctual; more than liberality, however
diffusive; more than zeal, however active: it
means, in addition to all this, an habitual devotional state of mind.
It is the same state of mind toward God and
Christ, and divine things in general, as an affectionate husband and father has toward his wife
and children, who, not only upon the whole, truly
regards them, and avoids whatever is grossly inconsistent with such a profession, but whose heart,
when he is absent from them, instinctively, spontaneously, and habitually, turns toward them;
who needs no prompter to remind him of them;
whose thoughts are confined to no time or place,
and as often as they occur, and that is perpetually,
kindle his affections, and make him love to talk
of them, and long to be with them. Here is more
than decorous conduct, here is a minding of them.
Something like this is spirituality of mind, only
the object is divine, and not human. It is such a
minding of spiritual things as arises from interest
and delight in them; such a proneness to meditate upon them as is produced by a strong attachment to them. The true indication of this state
of mind, then, is to be found in the prevailing
character and complexion of the thoughts. "As
a man thinketh in his heart," says the Proverb,
"so is he."  Thoughts are the springs of feeling,
the elements of action, and of character. The
object ef our thoughts in this state of mind is not




22           SPIRITUALITY OF MIIND.
merely future glory, for that we characterize
heavenly-mindedness; it is not a mere looking up
into heaven, a longing and craving, amid the
sorrows of life, after immortality and eternal repose, but a devout and habitual reflection on the
whole range of divine truth; the glorious character of God; the person and offices of Christ; the
wise and gracious care of a superintending Providence; the covenant of grace; the exceeding great
and precious promises of the divine word; the
millenial state of the world; and the second coming of Christ, with all the other varieties of spiritual
subjects.
Now if there be a spiritual mind, our thoughts
of these subjects will be voluntary and sponianeous; they will rise up in the soul, not only when
it is appealed to by sermons, books, and events,
which in some sense compel it to think, but in
tne absence of the minister; when at a distance
from the sanctuary; and when neither volume nor
dispensation of providence speaks to us. In retirement, in solitude, on journey's, in the sleepless
hours of night, and during the intervals of business,
we shall turn to some topic of religion, to the
glory of God, the work of Christ, or the privileges
of believers, and find our comfort and joy in such
meditations. We shall muse till the fire burns
within us. We shall court such seasons of holy
thoughtfulness, and strive to lengthen them when
they occur.
Such thoughts will le frequent and hatltual




SIlRITUALITY OF MIND.           23
They will occur not only at long intervals, nor be
looked upon, when they do, as strangers entering
into the mind, surprising it by their novelty, and
almost alarming it, as the vision of an angel did
the Jews, under supposition that they are the
harbinger of death; but they are the stated residents of the mind, necessarily going abroad for
various purposes, but still returning home, as soon
as that business is done, to dwell there. They
are the daily, almost hourly occupants of the
soul.
These thoughts are as agreeable to the mind as
they are habitual. The Christian loves to think
on divine things; they suit his taste, are congenial
with his desires, and are productive of his happiness.  They are as welcome as beloved friends,
who are received with joy, entertained with pleasure, and parted from with reluctance.
Pious thoughts are readily suggested by the
occurrences of hlfe to the spiritually-minded Christian.  His comforts lead him  to think of the
goodness of God; his afflictions of their divine
source. In public judgments his mind goes up to
the Supreme Governor; in national mercies to the
Author of fruitful seasons and public tranquillity.
Where others talk of nature, he thinks of God;
and where they speak of fortune, he dwells on
Providence.. Recollecting the beautiful imagery
of Scripture, which has associated the offices, and
work, and benefits of Christ, with all the objects
of nature; he sees the glories of the Savior




24           SPIRITUALITY OF BIND.
figuratively set forth before him in the splendor of
the sun, the brilliancy of the morning-star, the
clustered vine, the waving corn, the tender shepherd, and the affectionate bridegroom. Without
allowing his spirituality to degenerate into an
allegorizing, rhapsodical, or mystic piety, he loves
to follow in the track of the sacred writers, and
read his Savior's name in those objects on which
they have imprinted it. And I may remark that
among all the objects to which the thoughts and
affections of the spiritually-minded are directed;
the person and work of our Lord Jesus Christ
stand pre-eminent. They do not stop in the contemplation of God, and Providence, and heaves
but contemplate all in Christ, and Christ in all.
His divinity, atonement, and intercession; his
perfect righteousness for justification, and his spotless example as the rule of their sanctification;
his offices of prophet, priest, and king, are all
themes which have irresistible attractions for
their thoughts.  Nothing more decidedly indicates
spirituality, than this habitual tendency of the
thoughts to Christ. It is not heaven, merely, nor
chiefly, I again repeat, that this disposition leads
the believer to dwell upon, but Christ; for what
is heaven but the presence of Christ?  Provided
he could see the glory, and feel the grace of the
Savior, it is all one to the man of strong faith,
the advanced Christian, whether he is in heaven oi
upon earth, or at any rate, his desire to depart is
founded on the hope and desire cf a more perfect




SPIRITUALITY OF MIND.           2
nrion and enjoyment of Christ.  The degree to
which our tnoughts and feelings are drawn to the
Redeemer, is the precise amount we possess of
true spiritual ty of mind.  There may be, and
ubt.ess is, much serious reflection of a certain
kind, compelled by sorrow, or produced by a sentimental turn of mind, on various generalities
of religion, and especially upon Providence and
heaven, even where there is no evangelical piety.
But to them that believe Christ is precious. He
is the specific object and centre of their devotional
reflections.
The thoughts of the truly spiritually-minded
always kindle religious affections and lead to corresponding actions. Spirituality of mind is not
mere silent contemplation, inactive sentimentality,
passionless quietism; no, it is habitual and delightful thinking, producing habitual and delightful
feeling, and ending in habitual holy actions.  "It
is of little consequence what are our musings, and
meditations, and heart-stirring feelings, and elevated thoughts, unless there is connected with all
these excitements, what is the only legitimate
proof of their genuineness and sincerity, conformity
to the will of God, and actual meetness for heaven,
in our temper, disposition, and character."  It is
a spurious spirituality, and one of the artifices by
which Satan deceives and destroys unwary souls,
to indulge in pious thoughts, and luxuriate in devotional feeling, while the temper is unsubdued,
the corruptions ~f the heart unmortified, and the
3




26          SPIRITUALITY 0O  MIND.
actions of the life are in little conformity with the
word of God.
Such is spirituality of mind; not a mere religious talkativeness, which confines itself to a set
of current phrases, and which is ever forward to
obtrude them upon all persons and on all occasions;
not affected grimace, and fawning pious obsequiousness; nothing of the sort. True it is, that the
person enjoying this holy state of soul, will be
ever willing, yea, ready to converse with others,
like minded, on the subjects nearest and dearest to
their hearts, and it is one of the marks of their
character to solicit as companions, and to associate
habitually with those who are qualified by their
experience and prepared by their disposition, to
engage in such discourse as befits the redeemed of
the Lord, and the travellers to immortality. Shunning the worldly-minded, the political, and the
controversial, they will unite with those who fear
the Lord, and speak often to one another on the
common salvation; but they will not indulge in
what may be denominated mere cant, words which
proceed from no conviction or emotion, and which
end in no action.
This, my dear flock, is the state of mind whicn
I am anxious to promote in you, and to set you an
example of it in myself. It is not enough that
we be outwardly correct in our conduct, and that
we maintain all the forms of godliness; but we
must seek to maintain the vitality of all this in
the state of our minds and hearts. Religion is a




SlIRITUALITY OF MIND.         27
living principle in the soul; yea, a divine life, a
holy taste, whose seat and centre is in the mind.
Conduct is but the body of character, and however
symmetrical it may be, and however fair to look
upon, it is pious thoughts and feeling that give it
intellect and heart, and constitute its soul, without
which there is but the picture or the statue, but
not the living Christian. It is the object of the
present address to promote the exercise of such
thoughts and such affections, as may be supposed
to dwell in a soul renewed by the Spirit of God,
sanctified by the truth, that loves God supremely,
and is under the constraining influence of the love
of Christ; and is hoping, waiting, and preparing
for eternal glory. And do, my dear friends, reflect
what spontaneous, numerous, delightful, and practical thoughts such a state of soul might be supposed to call forth.  Can a soul be redeemed,
regenerated, and going to glory everlasting, and
not think much, and feel much, and talk much
about it? Can such prospects be before us, such
hopes in us, such brightness beaming upon us, and
yet there be no habitual minding of such matters?
It may be useful to mention some proofs of a
want of spirituality, that those who are destitute
of it, may take warning, and seek to have the
defect supplied. When there is no disposition or
tendency to indulge in hc y thoughts, but the
whole character and complexion of the mind are
worldly-when there is a disinclination to attend
the week-day services of religion- when the do




28          SPIRITUALITY OF MIND.
mestic and private duties of devotion are little
better than heartless forms - when the taste in
regard to sermons is rather for talent and elegance
than for sound evangelical truth- when the society
of worldly and political men is preferred to the
company of the godly, or when the least spiritual
of the latter are more sought after, and their discourse is more relished than that of the eminently
pious- when cheerfulness degenerates into levity,
and there is no pleasure in religious conversation -
when there is a disposition to decry as hypocrisy
and cant all spiritual taste and conversation —in
all these cases there is a sad indication of a want
of the state of mind, which it is the object of this
address to promote.
But I will now enumerate some of the principal
means by which spirituality of mind may be promoted.  It will not grow in the soul without
culture; nor come to us at the careless beckoning
of indolent wishing. This kind goeth not forth
but by fasting and prayer.
We must set our hearts upon it, or we shall
never have it, and consider it both as a rich privilege to be enjoyed, and an incumbent duty to be
performed.
The most direct and certain means of obtaining
it are, a clear scriptural knowledge af divine truth,
and a strong faith in its glorious and eternal realities. We cannot expect spiritual thoughts and
affections from truths which are but imperfectly
understood, or doubtfully and feebly believed.




SPIRITUALITY OF MIND.          29
How  fervently should we pray for it, how
ardently should we long for it, how laboriously
should we seek for it, how confidently expect it,
and how perseveringly and patiently wait for it.
The prayer of faith and fervor must go up to the
treasury of heaven, and fetch the blessing from
the inexhaustible stores of divine grace. It is in
the closet of private devotion where we commune
with our Father in secret, that this pious state of
mind must be cultivated, and much time for prayer
must be redeemed from the world to obtain it. If
you will not always pray and not faint; if you
will not give yourselves to prayer, if you will not
watch unto prayer, you cannot attain to this delightful state of soul. It is the Spirit's richest
donation, which he bestows only on the soul that
lays hold on his strength, and seems to say, "I
will not let thee go except thou bless me."
Then there must be much devout reading of the
Holy Scriptures. It is not enough not to neglect
the Bible for the newspaper, but it must not be
displaced by pious uninspired books. The best
books of men can be no substitute for the book or
God. No fuel is so meet to feed the flame of devotion as the promises, precepts, and consolations
of the word of God: a single text has sometimes
kept it burning with intense brightness for hours,
and supplied a source of holy thoughts for a whole
sleepless night or anxious day.
Meditation is of great power to promote this
devout frame. We must pause and think upon
3*




30          SPIRITUALITY OF MIND.
the word of God till its truths expand before us
and we feel its power upon the heart. Some of
its minuter beauties, hidden from the hasty and
superficial reader, come out to the admiring mind
of him who looks attentively for them. It would
be well to fix upon a passage of Scripture in the
morning, and make it the subject of meditation,
to fill up the intervals of business during the day,
and be a topic always at hand for the mind to turn
to in moments of leisure, and which should thus
gather up for a holy purpose, these fragments of
time which would otherwise be wasted on trifles,
or spent on something worse. BOGATZKY will help
you here.
When Christians meet they should endeavor to
introduce some topic of conversation of a holy nature, and a common interest, and not allow the time
to be lost, or their influence upon each other be at
best negative. Large parties are unfriendly to
this, as it is impossible or difficult to maintain a
conversation in such circumstances, where all shall
take a part. The parties even of Christians are not
always favorable to their Christianity. Where the.ime is spent in music, singing, or mere gossip, it is
but little calculated to promote spirituality of mind.
Self-examination and self-inspection must be
added. We should look into our minds, and keep
a constant eye upon the state of our soul, as to the
thoughts and feelings that habitually dwell there,
or even come as visiters. Evil thoughts keep out
good ones; and even worldly ones may so crowd




SPIRITUALITY OF MIND.          31
the mind as to leave no room for better reflections.
It would be well sometimes at the close of the
day, when alone in our closet, to ask the question,
" What have I been thinking about to-day? How
many thoughts have I given  to Christ, and
heaven?"
It should be a matter of special importance with
us, not only to be regular and diligent in attending upon the ordinances of religion, but to be
spiritual in the use of them. Nothing tends more
to flatten devotional feeling, than an undevout attendance on religious exercises.
Ejaculatory prayer maintained throughout the
day has a blessed effect. It would keep the heart
in a sweet and holy temper all the day long, and
have an excellent influence on all our ordinary actions and common duties. This were to "walk
with God" indeed, to hold continually by our Father's hand; whereas, without this, our praying
morning and evening looks but as a formal visit
not delighting in that constant converse, which is
yet our happiness and honor, and makes all conditions to be pleasant, all places to be sacred, and
all occupations profitable. "This would refresh
us in the hardest labor, as they that carry away
the spices from Arabia, are refreshed by the scent
of them in their journey, and some observe that it
keeps their strength, and prevents them  from
fainting."
And as we should be less worldly in our spiritual matters, so we should be more spiritual in our




32          SPIRITUALITY OF MIND.
worldly ones. "Not only labor," says pious LEIGH
TON, "to keep thy mind spiritual in itself, but by
it put a spiritual stamp even upon thy temporal
employments; and so thou shalt live to God, not
only without prejudice of thy calling, but even in
it, and shalt converse with him in thy shop, or in
the field, or in thy journey, doing all in obedience
to him, and offering all, and thyself withal, as a
sacrifice to him; thou still with him, and he still
with thee, in all. This is to live to the will of
God indeed, to follow his direction, and intend his
glory in all. Thus the wife in the very oversight
of her house, and the husband in his affairs abroad,
may be living to God, raising their low employments to a high quality this way;" Lord, even
this mean work I do for thee, complying with thy
will, who has put me in this station, and given me
this task. "Thy will be done."  Lord, I offer up
even this work to thee. Accept of me, and of my
desire to obey thee in all. And as in their work,
so in their refreshments and rest, Christians do all
for him.  "Whether ye eat or drink," says the
apostle, I Cor. x. 31, "or whatsoever ye do, do all
for the glory of God;" doing all for this reason,
because it is his will, and for this end, that he
may have glory; bending the use of all our strength
and all his mercies that way; setting this mark
on all our designs and way. This for the glory of
my God, and this farther for his glory, and so from
one thing to another throughout our whole life.
This is the art or' keeping the heart spiritual in all




SPIRITUALITY OF MIND.         33
affairs, yea, spiritualizing the affairs themselves
in their use, that in themselves are earthly. This
is the elixir that turns lower metal into gold, the
mein actions of this life, in a Christian's hands,
into obedience and holy offerings unto God.
How many MIOTIVES urge you to the cultivation
of this divine temper. Some degree of it is essentially necessary to the very existence of personal
religion. " To be carnally-minded is death, but to
be spiritually-minded is life and peace." The soul
that has no degree of this holy heavenly temper,
is dead in trespasses and sins. No tendency to
pious thoughts and affections, is the characteristic
of a soul, in which no spark of the divine life is
yet kindled. But I am not now urging the necessity of regeneration, but of higher degrees of sanctification, and a larger measure of spirituality, as an
essential part of it.
Think of the happiness accompanying a large
share of spirituality. It is life and peace; a living
peace; a peaceful life. It is life; just as much
as we have of this and no more, we have of the
life of God, of heaven, of holiness in our souls.
All life in sentient beings is delightful in proportion to its vigor and healthfulness; the sensations
of animal life are agreeable; the exercises of intellectual life still more so; but the actings and
aspirations of spiritual life, are the sublimest felicity the human soul can know: this is the life of
spirits made perfect: of the blessed angels; of our
Lord Jesus Christ; and of the great God himself,




34           SPIRITUALiTY OF MIND.
who is pure spirit. In the exercises of this ife,
we therefore have fellowship with the Father, and
with his Son Jesus Christ. This is the life whose
spring is hid with Christ in God. Let us rise
higher, my dear friends, into this lofty and holy existence. As rational creatures it is a dignified employment to use our noble faculties in the contemplation of the works of creation, but as spiritual
ones it is still more dignified, to use them in contemplating and enjoying the things that are above,
where Christ sitteth on the right hand of God.
This is indeed peace, a word that signifies not
only tranquillity and repose of mind, but all the
kinds and parts of substantial happiness. There
is no real felicity out of the region of divine realities, and it is spirituality that brings us within this
hallowed circle, and enables us to drink the crystal waters of these blessed springs.
If you would enjoy religion, then, or at any rate,
if you would have a rich and powerful enjoyment
of it, you must attain to high degrees of this devout temper.  Think of the felicity which a current of holy thoughts flowing through the soul, and
directing its course ever toward God, and Christ,
and heaven, must bring with it. How richly must
such a stream  be impregnated with all the elements of a paradisaic life. How would such a
state of mind lighten your cares, alleviate your
sorrows, sweeten your comforts, sanctify your trials,
elevate your devotions, and anticipate heaven.
How many otherwise cheerless scenes would it




SPIRITUALITY Ce  MIND.           85
enliven, and how many gloomy seasons would it
irradiate! What a source of perennial delight
would it open, where all beside is a desert of the
soul. Blessed state, day and night to he conversant with holy, heavenly, peaceful thoughts.
Perhaps some of you have not lost this spirituality, because you have never attained to any
high degrees of it.  "What is the source of your
most poignant regrets —what most powerfully
awakens the bitter feelings of self-reproachrenders the means of grace unproductive of joy,
and exposes you to the most dangerous excursions
of your spiritual foes? Is it not when you are'minding the things of the flesh,' and not' minding the things of the Spirit' It is the want of
spirituality that beclouds your prospects, causes
darkness, and doubt, and fear, to surround your
path - obscures the evidences of your interest in
the divine favor —gives power to your invisible
enemies, and leads either to the experience of
painful and morbid dejection, or the more dangerous feeling of unholy presumption."*
Think of what importance spirituality of mind is
to give life, and beauty, and attractive force to your
example.  It is this which, when added to outward
consistency of conduct, presents religion to the
world as it really is, a divine and heavenly thing
" On Spirituality of Mind," by Dr. FLETCHER. An
admirable little pocket-companion which I most earnestly
recommend to my friends.




3b           SPIRITUALITY OF MIND.
upon earth: for though its seat is in the soul, yet
by the intensity and brightness of an inward flame,
it sends out a lustre over the whole character, and
exhibits the beauties of holiness in a state of illumination. Or, to change the metaphor, though
the principle of life be within, it presents the outer
man of piety as a vital reality, and not a dead
form.
You may be useful I admit, without mucn, or
even without any spirituality; for God can glorify
himself by the instrumentality of unconverted
men; but how much more useful may you be if
all the offerings of your liberality are salted with
this grace, and the flame of your zeal be fed with
the oil of this personal piety. What a prevalence
will it give to your prayers, what an impulse to
your liberality, and what a constancy as well. as
steadfastness to your energies and efforts.
And is it not thus you are to become meet to be
partakers of the inheritance of the saints in light?
Yea, is it not the beginning of heaven upon earth?
What is heaven, but the absence of all that is
carnal, and the presence atrd perfection of all that
is spiritual?  It is by the habitual recurrence of
holy thoughts that the lineaments of a heavenly
character are impressed upon the soul, and by the
ardor of holy affections, that they acquire an un,
fading beauty and an enduring form.




HEAVENLY-MJNDEDNESS.            37
No. III.
HEAVENLY-MINDEDNESS.
MY DEAR FRIENDS: The subject of this address
is heavenly-mindedness.  It may seem, perhaps,
that there is considerable sameness in these first
three letters of the series which it is my intention
to lay before you. That they are alike and related,
I admit, but not that they are identical; and, indeed, they are selected on account of their relation to each other, and with the hope of mutually
aiding to deepen, by the repetition and concentration of one train of thought, the impression which
each by itself, and the three together, are intended
to produce.
Heavenly-mindedness is an expression that explains itself, it is the minding of heaven; or the
exercise of the thoughts and affections upon those
invisible but eternal realities, which are declared
by the Scriptures to await the Christian beyond
the grave. Spirituality is one branch of holiness;
and heavenly-mindedness is spirituality, exercised
in reference to one specific object - the celestial
state.
Alas! how little of this is there to be found even
among professing Christians: -
"How low their hopes of heaven above,
How few affections there."
4




38          HEAVENLY-MINDEDNES.
The description given by the apostle of the predominant taste and pursuits Jf the men of the
world - " They mind earthly things" - too well
suits a large proportion of those who in profession
have come out from the world, and are a people
separate unto God. How engrossed are they, not
only in the business, but in the cares, the love, and
the enjoyment of earth. Who would imagine, to
see their conduct, to hear their conversation, to
observe their spirit, so undevout, and so worldly,
that these were the men, who have heaven in their
eye, their heart, their hope? Even to them, we
should be inclined to think, that the Paradise of
God is nothing more than a name, a sublime fiction, a sacred vision, which, with all its splendor,
has scarcely power enough to engage their thoughts
and fix their regards. How little effect has it to
elevate them above a predominant earthly-mindedness, to comfort them in trouble, to minister to
their happiness, or to mortify their corruptions.
Can it be that they are seeking for, and going to
glory, honor, and immortality, who think so little
about it, and derive so small a portion of their enjoyment from the expectation of it?
What is heaven? The Bible and the Bible
only, can answer this question: and even this,
though a revelation from God, but partially discloses the infinite and eternal reality. There is
enough to excite, sustain, and animate hope, but
far too little to gratify curiosity. Substantials are
revealed, circumstantials are withheld. You can



HEAVENLY-MJNDEDNESS.          39
not be ignorant that heaven is represented in the
Bible, rather as a state of mind, than as a place;
and that where objects of sense and locality are
spoken of, they are to be understood, for the most
part, in a figurative, and not in a literal meaning.
The description of the celestial world, as we find
it in the Word of God, has always appeared to
me one of the most striking and convincing of the
internal evidences of Christianity. The Elysium
of the Greeks and Romans; the Paradise of Mahomet, and the various fantastic ideas of the
world beyond the grave, entertained by modern
pagans, are all of the earth, earthly; nothing more
or better than earthly and sensual gratifications
rendered immortal. How different the heaven of
the New Testament; how pure, how spiritua4
how unearthly, how divine! How strictly in harmony with the sublime and holy character of God!
How befitting a creature, intelligent and holy!
How completely different from everything which
the unholy, sensual, and earthly mind of man
would ever have devised! How far remote from
the track of all his thoughts!
Heaven is usually called eternal life, z. e., eternal happy existence: everlasting existence, with
all that can render existence a blessing. But what
are the elements of its felicity z As regards our
own condition, they consist of a soul, possessed of
perfect knowledge, perfect holiness, perfect liberty,
perfect love, united with a body raised from tie
grave, incorruptible, immortal, and spiritual. As




40            HEAVENLY-MINDEDNESS.
regards our relations to other beings, heavenly
bliss means our dwelling in the immediate pres.
ence of Christ; the perfect vision, service, likeness, and enjoyment of God: the society and con.
verse of angels, and the spirits of just men made
perfect. Connected with this, is the absence of
everything that annoys, disturbs, or distresses us
in this life. Such is the scripture-representation
of heaven, as will be seen by consulting the following scriptures.  Psalm xvi. 11; xvii. 15. John
iii. 14, 15, 36; xvii. 24. Rom. ii. 7; viii. 18. 1
Cor. xv.  2 Cor. iv. 17. Philip i. 21; iii. 2L1.
Heb. iv. 9; xii. 22-24.  1 John iii. 2. Rev. vii.
9-17; xxi., xxii.
" My chief conception of heaven," said ROBERT
HALL to WILBERFORCE, "ZS rest." -" Mine," replied WILBERFORCE, " is LOVE; love to God, and love
to every bright and holy inhabitant of that glorious
place." HALL was an almost constant sufferer from
acute bodily pain; WILBERFORCE enjoyed life, and
was all amiability and sunshine; so that it is easy
to account says Mr. GURNEY, "for their respective
conceptions of this subject. What a mercy that
both these conceptions are true." Yes, both are
true; and the union of rest and love, perhaps, conveys, within a small compass, the most correct idea
of the heavenly state.
Following the order of the representation given
in the address on Spirituality of Mind, I observe.
that heavenly-mindedness means the spontaneous
frequent, delightful, practical bent of our reflec



HEAVENLY-I1INDEDNESS.            41
tous toward eternal life.  A  heavenly-minded
man is one who, as a convinced, condemned sinner, having obtained a title to eternal life, through
faith in the blood and righteousness of Christ, and
a meetness for it, in the regenerating work of the
Holy Spirit, considers himself as a pilgrim and
stranger upon earth: regards heaven as his native
country, and as instinctively turns his thoughts to
it, as he who in a distant part of the world, feels
his mind and heart attracted to his home. Scarcely a day passes during which no thought of his
mind, no glance of the eye of faith, turns to the
glory to be revealed. In his solitary musings in
the house, or by the way, the object is present to
his mind to occupy his thoughts, to refresh and
delight his spirit: and when he is with others
like-minded with himself, it is his delight to converse upon the country to which they are travelling. Precious to him are those parts of revelation which speak of the life to come, and exhibit
to him, amid the darkness of his way, the distant
lights of his father's house. Sermons that represent the holiness and happiness of heaven are delightful to his heart; books that describe it are
congenial with his taste; and the songs of Zion,
which sounds like the echo of its divine harmonies, excite all his hallowed sensibilities, and elevate his spirit to catch some of the falling rays of
the excellent glory. The beautiful symbols of
heavenly bliss, the city too bright with inherent
splendor to need the sun; the walls of jasper, the
4*




12          HEAVENLY-MINDEDNESS.
gates of pearl, and streets of pure good, like unto
clear glass; the crown of life; the harp of gold;
the palm of victory; the white robe; the song of
salvation sounding from the countless multitude
of the redeemed; all by turns seize and fix his
imagination; while his enlightened judgment and
his holy heart, letting go these brilliant images,
repose upon the realities they are intended to
portray, the presence of God, the vision of the
Lamb, the sinless purity, the eternal rest, the
communion of the blessed, the fellowship of
angels.
The heavenly-minded man not only employs
his thoughts, but sets his affections on things
above. His hope and his heart are there. He
does not wish it, it would not be proper that he
should, instantly to dissolve his ties with earth,
and leaving his family and connexions fly next
moment home:, he is willing to wait as long as
it is his heavenlyFather's will to detain him upon
earth, but he is willing to quit all and go to God,
whenever it is judged proper by him to decide the
matter, that he should go up to the mount and
die. His hopes of heaven do much to destroy his
love of life, and fear of death. If nature shrinks,
as it sometimes will, at the approach of dissolution, he looks beyond the gloomy passage, and anticipates by a lively hope, the moment when " lifting his last step from the wave, having passed the
stream of death, he shall linger and look wondrously back upon its dark waters, then giidwd




HEAVENLY-MINDEDNESS.            43
with the light of immortality, and rippling peacefully on the eternal shore."
It is not in suffering only that he feels a longing after immortality, for it is no indication of
heavenly-mindedness to wish to depart in order
to get rid of trouble. Impatience to die is often
felt by those who have ceased to feel any attractions in life, and the grave is coveted as a shelter
from the storms of earth. There is nothing holy
in such wishes; nothing heavenly in such impatience; it is only nature groaning after rest,
and not grace longing for its perfection. Perhaps
the most holy frame is to have no will or wish
about the matter, but a readiness to live or die as
God shall appoint. If, however, a preference may
be cherished, and the soul rises into a longing to
depart, the only ground on which it can with propriety be indulged is, an earnest desire to get rid
of sin, to be near and like Christ, to serve God
more perfectly, and to glorify him more entirely:
and such desires after immortality, when no tie
binds us to earth, are legitimate and holy. Happy moments there sometimes are, alas! how rare,
in the experience of the spiritual Christian, when
such are his views of the desirableness of heaven,
that he feels as if he should be glad to break down
the prison-walls of his spirit, and let her go forth
into the liberty of her eternal felicity. The celebrated JOHN HOWE once had such a view of heaven,
and such a desire to depart, that he said to his wife:
" Though I think I eve you as well as it is ft fo;




44           HEAVENLY-MINDEIESS.
one creature to love another, yet if it were put to
my choice, whether to die this moment, or live
through this night; and living this night would
secure the continuance of life for seven years
longer, I would choose to die this moment." Still
the glory of a Christian is to be neither weary of
the world nor fond of it; to be neither afraid of
death nor impatient after it; to be willing to go
to heaven the next hour from the greatest comforts, or to wait for it through many lingering
years, amid the greatest hardships, the most selfdenying and laborious duties, and the severest and
most complicated sufferings.
The heavenly-minded man goes farther than
this, and prepares for future glory. Considering
heaven not merely as an object of delightful contemplation, of devout imagination, or of holy revery -a sublime and splendid picture for a visionary piety to gaze upon -but as a state of moral
being, action, and service, for which a meetness is
required - he diligently cultivates those dispositions which the Word of God assures him belong
to, and are to be exercised in the celestial state.
He has a post to fill, a situation to occupy, a service to perform in heaven, and for which he knows
the necessary qualifications must be acquired on
earth. Death is only a physical change, and as
far as we can understand, produces no moral effect.
Grace is the preparation for glory, and he who has
most grace, is most meetened for glory. The man
who is going to occupy a place in the palace, en



HEAVENLY-3IINDEDNESS.           45
deavors to acquire courtly manners, and to provide himself with a court dress. So the eminently-spiritual Christian considers himself as going in
to dwell in the palace of the King of kings, ana
his great business upon earth is to prepare himself with the qualifications and dress of the celestial court. And as he clearly perceives that the
prevailing dispositions of heaven are purity and
love, he labors to grow in holiness and charity.
If asked, in any situation or circumstance, or at
any period, what are you engaged in or employed
about? his answer is, "I am dressing for heaven;
making myself ready to go in and dwell with
Christ. Having a post to fill in the divine palace,
I am preparing for it by the mortification of sin,
and a growth in grace."
Such is heavenly-mindedness: but, alas! where
is it to be found?  I know where it ought to be
found -in every professing Christian. His principles demand it, his profession requires it, his
prospects justify it. "If we should give a stranger
to Christianity an account of the Christian's hopes,
and tell him what Christians are, and what they
expect to enjoy ere long, he would sure promise
himself to find so many angels dwelling in human
flesh, and reckon when he came among them, he
should be as amid the heavenly choir; every one
full of joy and praise. He would expect to find us
living on earth as the inhabitants of heaven; as
so many pieces of immortal glory, lately dropped
down from  above, and shortly returning thither




46          HEAVENLY-MINDEDNESS.
again. He would look to find everywhere in the
Christian world incarnate glory, sparkling through
the overshadowing veil; and wonder how this
earthly sphere should be able to contain so many
great souls." And oh, how astonished, surprised,
and disgusted would he be to witness the earthlymindedness, and to hear the worldly conversation
of the great bulk of professing Christians, as if
heaven were nothing more than a splendid painting to adorn their temples of religion, and to be
looked at once a week; but not a glorious reality
to be ever before their eyes, to form their character, to regulate their conduct, support them in
trouble, and furnish their chief happiness!
What a source of strong consolation and ineffable delight is a heavenly mind to its possessors.
This is what the apostle calls " rejoicing in hope
of the glory of God." Could we actually look into
the celestial world, and see its felicities and honors; could we hear the very sounds of paradise,
and have the songs of the redeemed continually,
or at intervals, undulating on our ear; could the
rays of the excellent glory, literally fall upon our
path: how constantly should we go on our way
rejoicing, as we reflected that each step brought
us nearer to this world of light and love; and of
purity and immortality! How soft would be the
cares, how tolerable the sorrows, how easy the
most difficult duties, so soon to be laid aside amid
such rest and such happiness! This sight of
heaven would irradiate the darkest scenes of




IEAVENLY-MIDEDNESS.           47
earth, and prevent us from being seduced by the
beauties of the fairest. Who could weep while
heaven was spreading out its glories to comfort
us, and opening its doors to receive us! Who
could think much of that sickness which was sustained beneath the vision of an incorruptible inheritance, or of those losses which came upon
them  in sight of an infinite portion that never
fades away! There would need no amusement
or recreation to make us happy, while listening to
the song of salvation: nor of any other pleasure to
cheer us: this mixture of the view of heaven with
tne scenes of earth, would change the aspect of
everything, and give truth to the expressions of the
poet"The men of grace have found,
Glory begun below."
And what more than a heavenly mind, a vigorous, lively, and influential faith, is necessary to
give something like a reality to this? Heaven
does exist; all these glories are above us and before us, though we see them not; and it is only
to believe them as they may be, and ought to be
believed, and we shall rejoice in them with joy
unspeakable and full of glory. Vivacious thoughts
of them would, in measure, produce the same kind
of happiness as seeing them. Happy should we
be amid all the cares, and labors, and sorrows, and
trials of earth, if in meditation, and by faith and
nope, we could thus dwell on the borders of the




48           HEAVENLY-MINDElNESS.
promisd land.  It would be to pitch our tent on
Mount Pisgah, and constantly to have the promised
land spreading out in boundless and beautiful per
spective before us.
Nor is it our comfort only that would be promoted by a heavenly mind, but our sanctity also.
" Every man that hath this hope in him," says the
apostle, " purifieth himself even as he is pure."
1 John iii. 3. Heaven, being a holy state, yea, the
very perfection of holiness, does, by a natural process, render those holy who meditate upon it, believe it, hope for it, and long for it. Men's hopes
always affect their conduct, and transform their
characters into a likeness to the nature of the objects of their desires and expectations. How effectually guarded from temptation to concupiscence, worldly-mindedness, and  malice, is he
whose affections are strongly fixed upon a state of
purity, spirituality, and love! Who that is drinking happiness from the crystal river that flows
from the throne of God and the Lamb, can take
up with the filthy puddle of worldly amusements?
What mortification of sin, what conquest of besetting corruption, what eradication of evil tempers,
what suppression of unholy disposition goes on,
when the soul fixes the eye of faith on things unseen and eternal! Yea, what discoveries of hidden and unsuspected sins are made, when the light
of heavenly glory is let into the soul! In looking
so much to earth, and earthly-minded men, we be.
come so familiarized with sin, as to lose our clear




HEAVENLY-iIINDEDNESS.           49
perceptions, our accurate discrimination of its evil
nature, and our accurate sensibilities to its criminality and odiousness.  We lose our self-abhorrence for our own sins, by the view of so much
evil without and around us: and we recover our
keenness of vision, and tenderness of conscience,
only by lifting up our eyes to that pure and bless.
ed region, where no sin dwells, and holiness is ir
perfection; and where
One view of Jesus as he is,
Will strike all sin for ever dead.
You will much wish to know how such a statt
of mind may be promoted.
You must be willing to have it. Willing! you
exclaim, with somewhat of surprise, " Who is not
willing?  Who would not enjoy such a frame?"
You, perhaps, who ask the question. Comparatively few  are willing to be heavenly-minded.
The great bulk even of professing Christians do
not want this state of the soul; they want to enjoy earth; they are ever seeking new devices by
which to be more and more gratified by things
seen and temporal; they are ever seeking to invest earth with new charms, and to throw greater
attractions over the scenes that surround them.
They do not wish to have the luxuriance of their
earthly affections repressed, or the exuberance of
their worldly joys restrained. It is no part of their
plan, or wish, or effort, or prayer, to have one
single terrestrial delight limited or displaced by
5




50          HEAVENLY-MINDEDNESS.
such as are heavenly. Veryfew are willing then,
to be heavenly-minded: and if not willing, they
will never attain to it.
You must be not only willing but desirous of
this frame. It must appear to you a state to be
coveted and longed for; and for which you would
be willing to part with some of the joys of sense,
and the pleasures of earth: to endure the discipline of trial, and the influence of sorrow. Your
heart must be set upon it, your soul must pant
after it.
It must appear to you not only desirable, but
attainable. No such idea must be in your mind as
that it is too high an elevation of piety for you to
reach, too difficult an acquirement for you to make.
Do not imagine tbat it is the devotion of the cloister and the cell, and which can be cultivated only
by the recluse. Spiritual and heavenly Christians
have been found, too rarely I admit, amid all the
cares of a large family, and all the urgency of an
extensive trade. Besides, if you cannot attain to
as much of this celestial temper as some others,
may you not have much more of it than you already possess. Do not even your circumstances
allow of improvement and increase.
Use the right means for acquiring it. Believe
its reality. Your faith is too weak to be influential. It is not so much a deep conviction, a full
persuasion, a confdent anticipation, as a mere
opinion. You have the name of heaven upon
your lips, but not the grand idea, the glorious re,




HEAVENLY-MINDEDNESS.           51
ality in your mind: the infinite, the transcendent
conception, does not occupy and fill the soul. You
are too much a stranger to the force of that expression, " LAY HOLD on eternal life."
Acquire a clear and satisfactory evidence of your
personal interest in the joys and glories of immortality. " Give all diligence to the full assurance
of hope unto the end." Unite the full assurance
of hope, with the full assurance of understanding
and of faith. What is our own, more interests us,
though it be little, than what belongs to another,
though it be far greater. The heir of a small estate has his mind and heart far more occupied
about his little patrimony, than about the vast
domain contiguous to it, of some wealthy peer.
Realize your personal interest in heaven. If you
are indeed a child of God, seek the witness of the
spirit to your sonship; and if a child, then you are
an heir of God, and joint heir with Christ. After
reading the gracious promises, and surveying the
boundless prospects of eternal glory, indulge the
thoughts that these are all yours; yours to be admitted to the presence of God and Christ, and to
dwell there for ever; yours to be like God and
Christ in purity, love, knowledge, and immortality;
yours to be the everlasting companion of all holy
angels and blessed spirits. Call the joys of heaven
your own: they will then be infinitely more attractive than they now are.
Give yourselves time for reading, meditation,
andprayer. You must kee' the world within due




~52      HtEAVENLY-MINDEDNESS.
bounds as to the time it occupies. If you a-cw it
to take and keep the occupance of the whole day,
from the time you open your eyes in the morning,
till you close them at night, you cannot grow in
this grace. If you resist not its engrossing, absorbing power, your soul must suffer, your salvation be endangered, your heaven be lost. Oh, will
you, with glory, honor, immortality above you,
and before you, allow yourselves to be so engaged,
as to have no time to think of them, or to look at
them! With the splendor of heavenly and eternal
glory beaming upon your path, blazing around you,
will you be so taken up with the world, as to hurry
by and not turn aside to see this great sight! Oh,
Christians, believers, at least professed beiievers
in immortality, is it thus you treat the heaven
which occupied the thoughts cf God from eternity,
which was procured by the death of Christ upon
the cross, which is the substance of revealed truth,
and the end of all God's dispensations of providence
and grace to man! What! no time to retire and
meditate on eternal life! Will you, can you, dare
you bring yourself to utter such an expression as
this, " I am really so taken up with my business,
that I cannot retire to meditate and pray." Then
I must tell you, you have no time to be saved,
though plenty of lime to be lost.
Go into your closet, and with your Bible as the
telescope that brings eternal glories near, meditate,
meditate upon heaven. Survey ics glories; go over
them in detail and in succession, dwell upon the




HEAVENLY-MIINDEDNESS.         53
presence of God; upon being with Christ; upon
perfect love, perfect purity, perfect liberty, perfect
knowledge, perfect bliss. Contemplate their in
finity, their immensity, their eternity. Oh, wha
thoughts, what topics, what sources of delight!
What sublime, elevating subjects for the child of
Adam, of dust, of sin, of sorrow, of mortality, to
indulge in! What a reflection upon us, that we
should need to be admonished to turn our thoughts
that way; that with heaven open before us, we
should need to be reminded, " There is immortal
glory, look at it;" and yet after all should feel that
we are so pre-occupied and engaged, that we have
no time to survey the wondrous scene. Dwell
much upon the nearness of heaven. What is remote has less power over the thoughts than that
which is contiguous. How near is all this glory
to your soul! Nothing separates you from it, but
the thin partition of flesh and blood: a moment of
time, a point of space, may be all that intervenes
between you and immortality. When you lie down
to rest any night, you know not Fut you may be
in heaven before the next morning. When you
rise up in the morning, but that you may be in
heaven before night. If you are true Christians,
you are ever in the vestibule of the heavenly temple, waiting for the opening of the door, to be admitted to the holy of holies. The heirs of glory
are every moment going in to be for ever with the
Lord, and you will soon go with them. Heaven
is ever as near to you as God is, for it is the en6*




54          HEAVENLY-IINDEDNESS.
joyment of his presence, and he compasseth you
about on every side. At any given moment of
your existence, you know not but that the next
may be the commencement of your eternal career
of holiness, knowledge, and happiness. Did you
realize this thought, how would it tend to keep
up the frame of mind I am so anxious to promote.
As heaven consists of enjoying the divine presence, and of holiness and love, together with the
joy arising from them, let us seek more intimate
communion with God now, and labor after more
purity, more benevolence, more spiritual peace.
This would make us think of heaven, and long
for it, when we had these, its first fruits, in our
soul now. We cannot go up into heaven, without heaven first comes down into us. Holiness in
the soul of man is a part of heaven, and the greater
heaven above will put forth an attraction to draw
up to itself this lesser heaven below. Fire ascends
to the sun; rivers run to the ocean; matter gravitates to its centre; so holiness in the soul aspires
to heaven, to which it belongs.
And withal you must be much in private, earnest, and believing prayer for the supply of the
Spirit of Christ Jesus. Who is sufficient for these
things, but he whose sufficiency is of God the
Spirit?  To make the future predominate over
the present; the invisible over the visible; the
immaterial over the material; and heaven over
earth, is an achievement of faith, to which he only
is equal, who is taught and helped of God. "He




IIEAVENLY-INDEDNESS.            It5
that hath wrought us for this self-same thing,"
says the apostle, "is God, who also hath given
unto us the earnest of the Spirit.   2 Cor. v. 5.
Believers m Christ Jesus; children of God heirs
of immortal glory; traveller to Zion; possessors
of eternal life; look not at the things which are
seen and temporal, but at the things which are unseen and eternal. Think of what is before you in
the world to which you are going. Let your character and your destiny be in harmony. Bornfrom
heaven, and bound to it, let your conversation be
tn heaven, "whence we look for the coming
of our Lord Jesus Christ, who shall change our
vile body, that it be made like unto his glorious
body, according to the mighty power whereby he
is able to subdue all things ic himself."  Phil. ii20, 21.




^6       LASSUR&NCE OF HOPIL
No. IV.
ASSURANCE OF HOPE.
MY DEAR FRIENDS: The subject on which I
address you tais month is of great importance to
your spiritual enjoyment, and, indeed, you cannot
enter deeply into the consolations of the Spirit.
without an experimental acquaintance with it; 1
ieean, the Assurance of Hope. A Christian is, or
might be, the happiest man upon the earth; but in
order to this, he must have some satisfactory reason
to conclude that he is a Christian. Religion is
intended to make us happy, it is the overflowing
of the felicity of the blessed God, into the soul of
man; the reflection of his smiling countenance
from the redeemed, regenerated spirit; and the
communion of the finite mind, in the fulness of
the grace and glory belonging to the infinite one;
but then we must know that we have religion.
There are three kinds of assurance spoken ot
in the Word of God: 1. " The assurance of un
derstanding," Col. ii. 2; which means, a clear,
comprehensive, heart-establishing acquaintance
with divine truth. 2. " The assurance of faith,"
Heb. x. 22; which signifies an entire persuasion ot
the truth of the gospel. 3. "The assurance of
Hope," Heb. vi. 11; which imports a confidence




ASSURANCE OF HOPE.             57
of personal interest in Christ. It is of the latter 1
treat in this address.  They are all three intimately related to, and grow out of each other.
In proportion as we fully know and are spiritually
taught the doctrines of the gospel, we shall be
fully assured of their truth, and have the assurance of faith; and in exact proportion as we are
fully assured of the divine person, mission, and
work of Christ, we shall be fully assured of our
personal interest in them, faith being based upon
knowledge, and hope upon faith.  The assurance
of knowledge and faith has reference to the gospel in itself; the assurance of hope to the state of
our heart in reference to the gospel. The assurance of faith is called for in a man's first profession
of the gospel, in order to his being acknowledged
as a Christian. The assurance of hope, again, is
an enjoyment proposed to them that believe, and
have already begun the Christian race, which they
are called to follow after, and to give all diligence
to obtain.
It does not appear to be necessary to this state
of mind, that we should have such a persuasion
as utterly and continually excludes every shade oi
doubt; and which is so absolutely perfect as to
admit of no degrees or increase; for that is not
the sense in which it seems to be understood by
the sacred writers, but rather as importing a prevailing and satisfactory conclusion; a state in
which the mind sees no reason to question its
sincerity and safety. Nor is it necessary to this




58            ASSURANCE OF HCFE.
blessed condition that the person who enjoys it,
should be able or disposed to use bold, strong, confident affirmation, such as, "I am as certain I am
a child of God, as if a voice from heaven declared
it; and as sure of arriving safely in glory at last
as if I were already there."  Many a modest
humble believer, if the question were put to him,
"Are you a child of God?" would, perhaps, under the influence of meekness and self-abasement,
shrink from the positive, " I am, I am sure I anm;"
and content himself with saying, " I hope and
believe I am, having no serious reason to doubt it,
for I am deeply convinced of my fallen, sinful state;
I renounce every ground of dependance, but the
righteousness of Christ, and rest my hope of salvation on him. My faith has given me peace, and
led me to love God.  And, conscious of this, I
doubt not I have passed from  death unto life."
This latter is the language of Scriptural assurance.
Such a prevailing and satisfactory conclusion as
to our state may be obtained. Had no injunction
in reference to it been given in the Scripture, nor
any declaration made concerning it, still it might
have been fairly presumed, that a change so great
as that of regeneration could not have taken place
without being its own evidence, to him in whom
it is wrought. The old and the new nature, the
work and image of Satan and of God, are not so
like each other as not to be easily distinguished;
but, in fact, we ARE commanded to give all diligence to obtain and preserve the full assurance of




ASSURANCE OF HOPE             59
hope; and evidences are laid down by which we
may ascertain whether we are the children of God
or not. Every one of us may know  this; the
means of judging are within the reach of us all.
If, then, we may know it, we ought to know it.
Assurance is in one sense our duty, as well as our
privilege. If it is our duty to believe, it is our
duty to hope, and if to hope at all, to hope even
to assurance.  Every man ought to know  his
spiritual condition. It is a matter of too great
moment to be suffered to remain undecided. We
ought not to be content to remain another hour in
ignorance of our spiritual state.
How is assurance to be obtained?  This is a
most momentous question. May God preserve
me from error in giving an answer to it. It is
said by the apostle, "The Spirit itself beareth
witness with our spirit, that we are the children
of God." Rom. viii. 16. Now as it is witnessed,
or testified by the Spirit, that we are the children
of God, we naturally ask, in what manner is this
testimony borne? This must either be in the way
of a direct revelation to our mind, or by enabling
us, on a comparison of the Spirit's work in the
heart, with the description of the Spirit's work in
the Word, to draw the conclusion that we are
truly born again. Some believe that there is
granted to each regenerated soul a direct witness,
in the way of suggestion, or impression, of its
spiritual birth. This, however, does not appear
to me to Je the meaning of the apostle. It does




6O            ASSUR ANCE OF HOPE.
not accord with the context, which:s ol riously
practical, and speaks of the influence:n the Spirit
as received for mortification of sin, and for the
productions of all the dispositions and habits of
the Christian life, especially the Spirit of adoption;
it is unsupported by any other passage where assurance is spoken of; it would, if this were its
meaning, come under the head of a revelation from
God, and seem  to require something else to authenticate it; it would open a door for mistake
and self-deception; it has never been received by
multitudes who have been sincerely and eminently
pious, and it is unnecessary, because, without being
supported by the inferential evidence, it is not to
be trusted. It is much safer and more correct to
consider the witness of the Spirit as purely inferential.  The case stands thus: "The Holy Spirit
speaks in the Word.  The same Spirit operates in
the heart.  There must be a correspondence between his testimony in the Word, and his operation in the heart. The evidence lies in this correspondence. We take the divine Word as dictated
by the Spirit, and containing a declaration of his
mind-we see there what he testifies-we see
especially the description which he there gives of
of the faith and character of God's children   of
the principles and dispositions, the affections and
desires, the hopes and fears, and the peculiar walk
and conversation by which they are distinguished.
If our spirits in the court of conscience; and before
the Father of our spirits, bears witness t-o a cor



ASSURANCE OF HOTE.            61
respondence between this descriptions and what
has been effected in us by the same Divine Agent,
then there is a concurrence of the testimonies;
the testimony of God's Spirit and the testimony of
our spirits agree; the one witnesseth with the
other. What the Spirit of God has wrought in
us harmonizes with what the Spirit of God testifies in the Word; and in proportion as our spirits
have the inward consciousness of this harmony,
do we possess the witness of the Spirit to our
being the children of God."*
This is in strict accordance with what is said in
other places of Scripture. " These things," says
the apostle John, "have I written unto you that
believe on the name of the Son of God, that ye
may know that ye have eternal life." 1 John, v. 13.
We are to know that we have eternal life, by the
evidence of what is written, and of course by the
comparison of our heart and life with it.
In reply then to the question, how you may
know that you are a child of God, I answer, by
consciousness, and a comparison of your state with
the Word of God. The apostle says, "We are
all the children of God by faith in Jesus Christ,"
Gal. iii. 26. "I am  conscious," says an assured
Christian, "that I do believe, and therefore I
know I am a child of God."  And suppose he
were in any doubt about the reality of hisfaith,
he pursues the subject and says, " The Word oi
* Dr. Wardlaw on Assurance, p. 104.
6




62           ASSURANCE OF HOPE.
God says, in whom believing we rejoice; 1 have
peace and joy. To them that believe he is pre.
cious; Christ is precious to me. Faith worketh by.ove: I love God, Christ, his people, and holiness.
This is the victory that overcometh the world,
even our faith; I have overcome the world. We
know that we have passed from death unto life,
because we love the brethren; I love the brethren
- therefore I conclude I am a child of God. The
fruits of my faith which I discern in myself,
answer to the description of them given in the
Word."
It is not, then, by any such methods as by dreams,
or the suggestions of texts of Scripture to the mind,
or visions, or impressions upon the mind, or strong
persuasions of our eternal election, that we are to
obtain this blessed hope of personal interest in the
mercies of redemption, but by comparing our
hearts with the Word of God. I will here quote
the beautiful language of the celebrated RALPIH
CUDWORTH, in a sermon preached before the House
of Commons during the Commonwealth: " The
way to obtain a good assurance of our title to
heaven, is not to climb up to it by a ladder of our
own ungrounded persuasions, but to dig as low as
hell by humility and self-denial in our own hearts:
and though this may seem the farthest way about,
yet it is indeed the nearest and safest way to it.
We must, as the Greek epigram speaks,' ascend
downward, and descend upward,' if we would
indeed come to heaven, or get any true persuasion




ASSURANCE OF HOPE.             63
of our title to it. The most triumphant confi.
dence of a Christian riseth safely and surely on
this low foundation, that lies deeper under ground,
and there stands firmly and steadfastly. When
our heart is once turned into a conformity with
the Word of God, when we feel our will to con.
cur with his will, we shall then personally perceive a spirit of adoption within ourselves, teaching us to say, Abba, Father.  We shall not then
care for peeping into the hidden records of eternity,
to see whether our names be written there in
golden characters: no, we shall find a copy of
God's thoughts concerning us written in our own
breasts. There we may read the characters of his
favor toward us: there we may feel an inward
sense of his love to us, flowing out of our hearty
and unfeigned love to him. And we shall be more
undoubtedly persuaded of it, than if one of those
winged watchmen above, that are privy to heaven's
secrets, should come and tell us that they saw our
names enrolled in those volumes of eternity."
In this way, and, as it appears to me, in this
way only, is our personal interest in the blessings
of salvation to be ascertained. It will be evident
then, that our assurance will be more or less full,
according to the measure of our piety. It admits
of degrees of certainty, and these will be regulated
by our degrees of vital, experimental godliness.
Hence the force of the apostolical exhortation, to
give all diligence to make our calling and our
election sure: i. e., sure to ourselves, as a clear




64            ASSURANCE OF HOPE.
and well-attested fact, that we are called according
to the purpose of God.
It is an unquestionable fact, tnat many profes.
sors have not yet attained to this comfortable persuasion of their personal interest in Christ. Various reasons may be assigned for this. Some
ought not to have it, for they are professors only,
and not partakers of divine grace. In them  it
would be only a lie in their right hand; and crying peace, peace, when they have no right to peace.
Others are kept in doubt by physical obstructions
to joy and hope: they are constitutionally gloomy
and dejected. Little can be said to them but to
encourage them, if they are walking consistently,
to endeavor to distinguish between  disordered
nerves, and destitution of piety; to hope against
hope; and, if possible, to increase their joy by the
improvement of their health.  It is dangerous
advice, in most cases, to let our friends judge for
us of so important a matter as our spiritual condition and safety; but in the case of those to whom
I am now alluding, the opinion of enlightened and
judicious Christians, who think favorably of the
state of the dejected, should have weight. Others,
though not constitutionally depressed, are timid,
hesitating and anxiously cautious; and even in
common matters, find it difficult sometimes to decide an Important question. This oscitancy they
carry into their religious matters, and are afraid of
coming to the conclusion that they are Christians,
lest, afer all, they should deceive themselves. To




ASSURANCE 0C  HOPE.             65
their timorous minds it seems a kind of presump.
tion for them to conclude that they are the children
of God: a rash and unauthorized decision, from
which they start back with trepidation and alarm.
They view it merely in the light of a privilege
which is granted to a favored few, hut not an attainment within the reach of all, or a duty, the
obligation to which all ought to feel. How mistaken a view  is this of the whole subject.  It
might surely be presumed that in every case of
real scriptural piety, the subject of it would be
able to ascertain his condition; that no child in
the family of God need be ignorant of his divine
relationship.  It must strike us as very strange
that a renovation of character so great as that effected in regeneration, should take place, and the
recipient of it be unable to certify it. It cannot,
therefore, be an unauthorized state of mind for
any real and consistent Christian to arrive at, to
know his heavenly birth, but what he should attain. Some, I fear, actually nourish doubts and
fears as a mark of grace, and an evidence of humility, and consider themselves in a more secure
and salutary state for questioning their safety, than
concluding upon it. If, indeed, they have not the
evidence of true conversion, they ought to doubt,
or ought rather to be assured that they are not
Christians; but I am now supposing the case of
some good people, who, with the marks of true
grace, and a consistent walk, are cherishing the
error that it is safer to doubt than to decide. This
6*




56            ASSURANCE OF HOPE.
is a sad mistake and a proof of deplorable ignorance of the Word of God.
Others are engaged in a microscopic analysis of
their feelings, and vary their opinion of their state
with every vicissitude of their emotions. A little
more or a little less fluency in prayer; a greater
or a less degree of enjoyment of a sermon; a
higher or lower measure of elasticity of the animal spirits, produced by physical causes, raises
or depresses their hopes, elevating them to confidence, or sinking them  to despondency.  Their
opinions of their state are, therefore, in a state of
perpetual vacillation. Their religious enjoyment
is at the mercy of circumstances, over which they
can exercise no control, and they are strangers to
settled peace. If such persons would look less to
themselves and more to Christ, they would be far
happier. In some instances this propensity to be
ever poring into the heart, is the remains of selfrighteousness, leading them to look for comfort in
themselves, rather than to Christ. Let them, by
a calm, sober, impartial examination of their habitual past conduct, come to a conclusion of their
state, and not suffer that conclusion to be disturbed
by every little variation of their feelings. Neither
our character nor our safety is altered, or endangered, by all those minute changes of emotion
which are ever going on in the heart of a believer.
A man does not doubt that he is alive, or in general good health, every time his appetite is less
keen, or his sleep less sound than usual nor does




ASSURANCE OF HOPE.             67
he doubt the sincerity of his affection for his wife
and children every time there is a less vivid sense
of it than at other seasons. If in either case the
symptoms of declension remain or increase, and
are attended with other signs of decay, he has
cause to take alarm. Thus should it be with believers as to those passing varieties of frame which
occur in the experience of the holiest and the best
of men. Permanent and increasing declension is
alarming and should awaken doubts, but not the
occasional interruption of what is denominated, by
not a very felicitous expression, " sensible comfort."
There is, I am persuaded, often a neglect ot
acknowledged duty, or the indulgence of known
sin, at the bottom of those doubts and fears with
which some professing Christians are troubled;
some secret, beloved, and unmortified corruption,
against which conscience is raising its protesting
voice, but from which the subject of it refuses to
part. It may be laid down as a settled point that
wilful sin must lead to darkness. No sentiment
can be more unscriptural, none more irrational or
more shocking, than that sin should never make a
believer doubt of his state; that whatever be the
evils into which he falls, doubts and fears are only
additions to his guilt; that all his iniquities have
been atoned for in the blood of Christ, and that
therefore no sin should at any time trouble his
spirit, or darken the light of his joy. This is the
most monstrous and miserable of all delusions."
The man who comes to assurance, and maintains




68            ASSURANCE OF HOPE.
it, while his conscience testifies of him that lie is
habitually declining in religious affections, living
in the habitual neglect of known duty, or in the
indulgence of actual sin, is one of the most fearful instances of self-deception in our world.
But there is still another class of professing
Christians, who must confess, if they are asked,
that they are strangers to this assured hope ol
eternal life, and it is a very large class too: I
mean those whose piety, if admitted to be sincere,
is so low and so lukewarm, as to yield but equivocal testimony to the reality of their heavenly birth.
Swallowed up in business, personal or public;
immersed in politics, national or municipal; or
devoted to worldly ease and domestic enjoyment,
they are living sadly below their principles, privileges, and professions.  Who can wonder that
they know little of the blessedness of a persuasion
that they are interested in the great salvation.
As a general description of their state of mind, I
should say they take it for granted they are Christians; assume that they are born from above, and
with this vague, unsustained, and careless conclusion, pass on. But as to the sweet anJ consolatory influence deduced from premises cautiously
examined, that they are the children of God, and
have no reason to doubt the momentous and delightful fact, they know nothing of this; and hence
when taken off from  their usual pursuits, and
shut up in the chamber of sickness, or laid upon
the bed of death, how dark is their mind, how




ASSURANCE OF HOPE.            69
aumerous and agitating are their doubts and fears,
how distressing their solicitude! It will not do, in
such circumstances, to take it for granted, and
assume, without examination, that they are Christians; they must have it proved, and they now call
for evidence, and alas, how little can they find!
They pore into their hearts, they scrutinize their
conduct, and sometimes hope they can discern the
marks of the Spirit's work, the characters of regeneration, but, like a worn-out inscription, they
are scarcely discernible, much less clearly legible.  Habitual worldly-mindedness has almost
effaced those holy and heavenly disposition; which
are the superscriptions of God's hand upon the
human heart.
Now then, ny dear friends, let me earnestly
admonish you to comply with the apostolic injunction, and give all diligence to the full assurance
of hope unto the end. It cannot be obtained without diligence. There is a faith so strong, a love
so fervent, and a hope so lively, that they prove
their own existence, both to those who possess
them, and to those who observe them. Shining
substances need no other evidence of their existence
than their own radiance. A man in full health
needs no examination to demonstrate to him that
he is alive and well; he is conscious of it, for he
feels it. So should it be with a Christian..Selfexamination for the purpose of ascertaining whether
or no he zs a Christian, should be unnecessary for
a child of God. But then, in order to this, his




70            ASSURANCE OF HOPE.
religion must be in a high state of vigor and pios.
perity. He must ever remember the great design
of the gospel, which is to establish a God-like
frame and disposition of spirit, which consists in
righteousness ana true holiness in the hearts of
men. " The grace of God that bringeth salvation,
hath appeared unto all men, teaching us, that
denying ungodliness and worldly lusts, we should
live soberly, righteously, and godly, in this present
world; looking for that blessed hope, and the
glorious appearing of our great God and Savior
Jesus Christ, who gave himself for us, that he
might redeem us from all iniquity, and purify unto
himself a peculiar people, zealous of good works."
Titus ii. 11-15. From this passage it is evident
the design of Christ in coming into our world, was
not only to cast over us the purple robe of his
righteousness, and hide our wickedness and deformity from the eye of God's avenging justice,
but also, like a good physician, to cure our moral
diseases: and then may we be assured of our being
in a state of salvation, when we are at once conscious of a simple faith in his righteousness, and
equally conscious of the spirit of holiness in our
hearts, and the beauties of holiness in our character; and "the least inward lust, willingly continued in, will be like a worm fritting the gourd
of our confidence, and presumptuous persuasion of
God's love, and always gnawing at the root of it;
and though we strive to keep it alive, and continually besprinkle it with some dews of our own,




ASSURANCE OF EO~E.            71
vet it will be always dying and withering in our
bosoms. But a good conscience will be always a
cordial to a Christian's heart: it will be softer to
him than a bed of down, and he may sleep securely
on it in the midst of raging and tempestuous seas,
when the winds bluster, and the waves beat around
him. A good conscience is the best looking-glass of
heaven, in which the soul may see God's thoughts
and purposes concerning it, as so many shining
stars reflected from it." Hereby we know Christ:
hereby we know that Christ loves us, if we keep his
commandments.
The end of the gospel is to make us holy, happy,
and useful; and assurance contributes to all these.
Hope is a purifying grace, while despair is unholy,
both in its nature, and in its tendency. He who
has the most confident persuasion of his being a
Christian now, and of his going on to heaven
hereafter, and whose confidence rests on good
ground, will be the holiest man. His assurance,
sustained by holiness, will increase that which
supports it.
And then need I prove to you that assurance is
the means of happiness? The gospel is a system
of joy, as its name imports: it was thus announced
by the angels at the birth of Christ, "behold I
bring you glad tidings of great joy;" it is thus
recognised by the apostle, when he says, " the
kingdom of God is righteousness, peace, and joy
m the Holy Ghost."  This is implied, when we
are so emphatically called upon " to rejoice in the




72            ASSURANCE OF HOPE.
Lord;" all of which seem to import that the gen.
uine right temper and frame of a truly Christian
mind and spirit, may be evidently concluded to be
an habitual joyfulness, prevailing over all the otheR
sources of human delight, and all the temporary
causes of sorrow that occur in the world. I want
you to enter deeply into this view of Christianity.
I am anxious for you to be made happy by your
religion. I am desirous that, as you travel to
heaven, you should go on your way rejoicing:
that in prosperity you should have a higher and
holier source of enjoyment than providential favors; and in adversity a spring of happiness,
when the cup of earthly comfort has been dashed
from your lips. This is to be found in assurance.
Blessed state, to be a child of God, and to know it
too! to be going to heaven, and know it too! to
be an heir of glory, and have evidence of the fact!
Well might the poet say -
When I can read my title clear
To mansions in the skies,
I bid farewell to every fear,
And wipe my weeping eyes.
What sorrow need depress us; what care waste
us; what danger appal us; what loss distress us,
if assured of an interest in the blessing of salvation! The man assured of heaven may look at
poverty, sickness, and persecution, without dismay,
yea, may smile in the face of death. Assurance
has enabled the dying Christian to step without
shrinking, into the cold dark wa.ers of Jordan;




ASSURANCE OF HOPE.            70
confessors to sing in their dungeons, and martyrs
to exult at the stake.
Be, then, diligent to make your calling and election sure. If you are Christians, you may know
and ought to know it. Be satisfied with nothing
less. Pray for it, pray earnestly, constantly, believingly. Beseech the Spirit of God to work all
his works in you, and then to shine upon his own
work, and enable you to draw the conclusion, that
you are indeed a child of God, an heir of heaven.
7




74         PRACTICAL RELIGION MUST
No. V.
PRACTICAL RELIGION MUST BE SEEN IN EVER!THING.
MY DEAR FRIENDS. It appears to me that many
persons are far too limited in their ideas of the
nature, design, and extent of practical religion. An
individual upon being reproached for some dishonorable transaction in business as inconsistent
with religion, replied, " What has religion to do
with business?" The answer demonstrated either
his ignorance, or wickedness, or both. But, if we
may judge from  their conduct, this is the sentiment of many professors, although, perhaps, they
would not avow it. Are they not acting as if religion had nothing to do either with business, with
temper, or with our domestic and social relations?
As if it were a mere matter of opinion, devotion, or
ceremony: a thing of the cloister, the closet, or
the sanctuary, which is to be confined to its own
retreats, and never to be allowed to approach the
scenes of worldly business, and secular pursuits:
a rule to direct us how we are to behave ourselves
in the house of God, and to regulate our worship;
and which, having done this, has accomplished its
object! Is not this, I say, the view which if we
may judge by their behavior, many take of religion?   But can anything be more inaccurate?




BE SEEN IN EVERYTHING.          75
Religion is a permanent, all-pervading, unchanging principle, possessing a kind of universality of
nature. It must go with us, not only into the
sanctuary of God, or into the closet of private devotion, but into all places: it must regulate our
conduct, not only toward the church, but toward
the world: it must operate upon us and influence
us, not only on sabbath, sacramental, and fast days,
but at all times: and must dictate, not only how
we pray, and read the Bible, and keep holy the
Lord's-day, but how we buy, and sell, and get gain.
Religon has no exclusive time, or place, or sphere,
of its own, but is a matter of all times, places, and
scenes. Though heavenly in her origin, her nature, and her destiny, she is not so purely ethereal
as to turn away from the scenes of this low diurnal sphere, as beneath her notice and unworthy
of her control. " Wisdom crieth without; she uttereth her voice in the streets; she crieth in the
chief places of concourse, in the opening of the
gates; in the city she uttereth her words. Prov.
i. 20.
The subject, then, of the present address is this,
"Practical religion must be seen in everything."
Consider your situation. You are united with
society by various ties, and have corresponding
duties to discharge, every one of which affords an
opportunity for the exercise of religious principle.
A man can as truly, though not as publicly and
impressively, show his regard to principle and
conscience, in the least transaction of a secular ua



"6         PRACTICAL RELIGION MUST
ture, as at the martyr's stake. The various claims
of society afford as correct a test of moral feeling,
as the claims of the church of God. Religion
must be co-extensive, not only with our whole
nature as constituted of body and soul, and as
speaking, thinking, feeling, acting agents, but with
all our relations to the world around us.
Dwell upon the commands of God. Take only
two or three of these. What can be more explicit than the summary of the moral law, which
is given by Christ, in supreme love to God, and
equal love to man. The second is as obligatory
as the first, and love to man in all the varieties of
its operations and manifestations, down to the
most minute offices for his comfort, is as essentially a part of religion, as love to God. Read also
the apostle's comprehensive and beautiful exposition of this precept: "Love worketh no ill to his
neighbor; therefore love is the fulfilling of the
law."  Rom. xiii. 10. How explicit and minute
is the direction given in Phil. iv. 8. Whatsoever
things are true, honest, just, pure, lovely, and of
good report, think on these things. Observe, all
these virtues relate to our conduct toward our fellow-creatures; and because there are some things
we owe them which can be scarcely classified under any one of these particulars, the apostle puts
in the general and delightful adjuncts, whatsoever
things are "lovely," and of " good report."  And
how impressive is the word, so frequently expressed in the passage, " whatsoever things;" as if he




BE SEEN IN EVERYTKING.           77
had said, " all that is or can be imagined to be
claimed on the ground of justice, honesty, truth,
purity; everything which by common opinion is
thought to be amiable, attractive, honorable, and
praiseworthy, let this be done by those who bear
the name of Christ."  To this we may add one
more passage, than which nothing can be said or
thought of as more imperative on a professor, to
let his religion shine out in everything: "Whether
ye eat, or drink, or whatsoever ye do, do all to the
glory of God." 1 Cor. x. 31.
It is apparent, then, that God has taken our
conduct —not only in the church, but in the
world; not only in the sanctuary, but in the place
of worldly business; not only to our Christian
brother, but to our unconverted neighbor; not only
In our devotional, but our ordinary transactionsunder his direction, and made it our duty to let our
religion be seen in all.
It may be useful if I here point out those matters from which professors of godliness are too apt
to exclude their religion, or in which, at any rate,
they are not sufficiently careful to let it appear.
They are ordinarily not deficient in their sabbathlay duties: they are regular in their attendance
upon the services of the sanctuary; they are constantly present, and apparently devout at the sacramental table; they are perhaps often, or always
to be found at prayer-meetings or weekly-sermons;
they keep up family-prayers; they subscribe money to public institutions for the spread of the gos7*




78         PRACTIC AL RELIGION DIUSI
pel; they tmagzne that they are spiritually and
heavenly-minded - but still there are some other
parts of their conduct, in which their religion does
not appear as it ought to do, nor is it any part of
their care that it should, I mean their conduct toward their neighbor and each other. You observe
that all these points, in which I have supposed
them to be attentive to their duties, relate to their
conduct toward God: they are all matters of devotion. But devotion is only a part of religion;
love to our neighbor, as we have already considered, is as truly a part of religion as love to God.
Now it is really the case that there are many, who
though very seemingly diligent in reference to the
latter, are far too remiss in reference to the former.
They attach great importance to spirituality, and
heavenly-mindedness, at least, they talk mqich
about them, but they are very lax in regard to
some other things, which are as much their duty,
as these more elevated and unearthly states of
mind. Devotion is with them  everything, but
morality, in its higher, and more delicate, and refined character, is but lightly spoken of: they love
God, but leave others, whom they are pleased to
denominate legal, to love their neighbor. These
persons are generally known by a peculiar taste
in regard to preaching.  The only sermons they
relish, are those which are full of comfort; which
are addressed exclusively to the children of God;
and which are of such a kind, as rather to excuse
their imperfectios, and make them  happy in the




BE SEEN IN EVERY THING.           79
indulgence of their corruptions, than to lead them
on to higher degrees of sanctification. The enforcement of duty of any kind, even to God, is not
a very welcome subject, but duty to man, is all
legality and bondage.
One matter which religion claims to regulate,
but from which it is excluded by many persons, is
our TEMPER. If any one should be disposed to ask,
"What has religion to do with temper?"  I will
answer this question, by referring him to the thirteenth chapter of the first epistle to the Corinthians. The whole of this exquisitely beautiful portion of divine truth, refers to temper; and it is
really very solemn to consider how imperatively
and essentially necessary to salvation, the Holy
Spirit makes the exercise of a good temper. The
most splendid miracles, the most profound knowledge of sacred truths, the most consummate eloquence in recommending them, the expenditure of
a fortune in supporting them, and the martyr's
death in attesting them, will, we are told, be of
no avail to any one, if he have not the good temper there described. Nothing is religion in the
absence of love; nothing can fit us for heaven but
love; the very essence of religion is love to God
for his own sake, and love to man for God's sake:
we are to love our neighbor for God, and God in
our neighbor.  Can we love our neighbor, and yet
indulge in habitual passion, malice, revenge? Oh,
how much dishonor is done to religion by the bad
temper of its professors; by the petulance and




6)0        PRACTICAL RELIGION MUST
peevishness of one, the passion of a  econd, the
sullenness of a third, the obstinacy of a fourth, and
the cherished resentment of a fifth. It is astonishing how any who habitually indulge in such
dispositions, can imagine they are the children of
the God of love, the followers of Him whose designation is " the Lamb," and the temples of that
divine Spirit, whose symbol is a " Dove." I am
aware that there is something physical in the
cause of bad tempers, but they are still subject to
moral control. It may be, that some find it much
more difficult to restrain and manage their temper than others; and that some who take far
more pains to govern their disposition, than those
who are possessed of a natural amiableness, gain
far less credit than the latter. The mischief and
the blame lie in supposing that as bad tempers are
inherent in us, their indulgence is inevitable, and
therefore excusable. If this be correct, all sin is
inevitable and excusable, for it is all inherent. If,
then, you would prove your regeneration; if you
would carry on the work of sanctification; if you
would promote the mortification of sin; if you
would not have darkness of mind, and distress of
conscience; if you would not grieve your fellowChristians, and disturb the comfort of those around
you, subdue and regulate your temper. A professing Christian, red and stormy with passion,
pale with anger, furious with rage, is a most unseemly spectacle. How can the love of God or
man be in such a heart? But it is not merely




BE SEEN IN EVERYTHING.          81
this excess of passion which is discreditable, but
the waspishness, the touchiness, the moodishness,
which mn-y display, the sensitiveness and susceptibility to offence; in short, the being easily offended, which so many exhibit without an effort
to resist it. Your profession requires, my dear
friends, a constant resistance of such dispositions:
and it is one great part of religion to keep up this
resistance. Your piety and principle should be
ever at hand for this purpose; always nigh and
ready to be applied, with all their mighty energies
and motives, to suppress every rising unhallowed
emotion. " Put on, therefore, as the elect of God,
holy and beloved, bowels of mercies, kindness,
humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another,
if any man have a quarrel against any; even as
Christ forgave you, so also do ye. And above all
things, put on charity, which is the bond of perfectness. And let the peace of God rule in your
hearts, to the which also ye are called in one
body." Col. iii. 12, 15. This is the law of Christ,
the rule of your conduct, the standard of your
actions, the mould of your character. How tender
the language, how  touching the motives, how
forcible the obligations! Abjure, then, the idea
that religion has nothing to do with temper;
adopt the sentiment that your temper must be
governed by your religion, and by importunate
prayer, constant watchfulness, and laborious effort,
seek after the meekness and gentleness of Christ.




82         PRACTICAL RELXGION MUST
Another scene from which many are too apt
to exclude their religion, but over the whole of
which it should be seen to preside, is their worldly
transactions.  Religion not only conducts on the
sabbath-day to the house of God, and there says
to us, "Enter into his gates with thanksgiving,
and into his courts with praise;" but it also goes
with us on Monday morning to the mart of business, and says to us, " Whatsoever things are true,
honest, just, pure, lovely, and of good report, think
on these things and practise them." Travellers
tell us, that the Chinese set up the objects of their
worship, not only in their temples, but in their
shops.  If, then, idolatrous Pagans place trade
under the patronage and direction of religion; if
they acknowledge that their divinities take cognizance of secular concerns; and that one part
of divine service is justice to man, how much
more should this be the case with Christians!
Yes, my friends, your religion must be seen by
those who know you only as tradesmen, and have
no opportunity of seeing you but in the shop. It
must be at hand, ready for application to all the
circumstances of life, and all the transactions of
business. It must stand by in all sales, bargains,
and contracts; it must prevent all over-reaching
undermining, and circumventing; all false depreciation of the article you wish to purchase, and
overpraising that which you desire to sell; it
must forbid all falsehood, fraud, and artifice; all
selfishness and grinding extortion; in short, all




BE SEEN IN EVERYTHING.            83
that kind of conduct which would make others
afraid to deal with you, and give the stamp and
stigma to your character of a " deep one," " a hard
one," or " a slippery one." It is a disgrace to professing Christians to have either of these epithets
applied to them. They should be distinguished by
all that is just, true, generous, and noble. They
are commanded to let their light shine before men.
Now this can only be done by being exemplary in
the discharge of those duties which fall under
public observation.  Although  those who are
conversant with you, may make shrewd guesses
by what they see in your outward deportment,
whether you are a man of devotional feeling,
yet they cannot trace you to the family altar,
or to the closet of private prayer, but they can
and will quickly and certainly know whether you
are true and just, honest and upright, generous
and trustworthy, or on the contrary, false and
unjust, fraudulent and tricking, selfish and extortionate: and if they see a want of principle in
your transactions, they will of course suspect a
destitution of religion in your heart, and resolve
the whole of your profession into disgusting and
odious hypocrisy.  Let religion then be seen in
your business.
The discharge of the duties of our social relations is another opportunity for exhibiting the
influence of religion. Its excellence must be seen
and its power felt, in making a happy home, and
compelling a sojourner in the family, or a specta



84         PRACTICAL R ELIGION MUST
tor of it, to exclaim, "How goodly are thy tents,
0 Jacob, and thy tabernacles, 0 Israel! As the
valleys are they spread forth, as gardens by the
river side, as the trees of lign-aloes which the Lord
hath planted, and as cedars beside the waters."
Religion ought to give strength, tenderness, and
sanctity, to all the ligaments of society. It should
make husbands and wives more affectionate and
devoted: parents more kind,judicious, and vigilant:
and children more dutiful, respectful, and attentive: masters more kind and just: servants more
submissive and faithful. Religion is intended to
be the magistrate of the social body, and the head
of the domestic circle. We should all discharge
the duties of our station piously; doing even common things as to the Lord, and for the Lord's
sake. Like the stars of heaven, we should not
only shine, but each in his own sphere. If we
are unamiable at home, there must be something
essentially defective in our profession.
Nor is it of small importance that our profession
should be consistently maintained abroad, as well
as at home. It must, as an integral part of ourselves, go with us everywhere, and abide with
us where we abide. We must take it as our companion in travel, as our associate in public, as our
bosom and inseparable friend.  They who constantly see us at home, and occasionally meet us
abroad, should recognise the same unaltered and
unalterable character; the same in the crowded
metropolis, as in the retired village, and the same




BE SEEN IN EVERYTIFNG.           85
at the fashionable watering-place, as in the rural
retreat.
Religion should appear in our recreations ana
entertainments, separating us from the follies and
amusements of the world; allowing neither what
is polluting, nor what is frivolous: not only keeping us from the theatre, the ball-room, and the
public concert, but, preventing us from turning
our own habitations into the resorts of fashion and
the scenes of light and dissipating entertainments.
If, in tlie seasons allotted to relaxation from worldly
business, anything more be necessary than the
cheerful and holy intercourse and conversation of
the pious, then the beautiful scenery of nature,
the works of charity, the pursuits of science, oi
the exercises of devotion, should be enough. A
Christian should appear to be a Christian, in his
lighter as well as in his graver occupations.
Nor should even our politics be placed beyond
the control of our piety. A professor of religion
has duties to discharge as a citizen, as well as a
Christian, since he is a member of society at large
as well as of the church: and it is a misguided
sanctity, a spirit of fanaticism alone, that attempts
to dissuade him  from  discharging the obligation
he owes to the community. But then, he should
act as a Christian, at the very time he is acting as
a citizen. Instead of making his religion political,
he should make his politics religious. It ill becomes a follower of Him whose kingdom  is not
of this world, to be a furious political partisan
8




86         PRACTICAL RELIGION MUST
filled with hatred, malice, and all uncharitable
ness, toward those who differ from  him: and
who would not scruple to use any means, however base, to ensure the success of his own party;
nor is it less contrary to the Christian profession
to be seduced from the path his conscience dictates, by the arts of corruption, or to be intimidated
by the threats of power. Religion should induce
a man to carry his conscience with him, as his
guide and protector, into all the scenes and circumstances in which he is required to act for his
country, and he should ever give his voice or his
vote, as he would do, if he knew  he was tc be
called to account for that act the next moment,
at the bar of God.
But why do I particularize?  I remind you
again, your religion should be seen in everything;
in matters so great as to call for martyrdom, and
so minute, as the least trifle of any single day's
transactions. It does not consist, I repeat, merely
of prayers, sermons, and sacraments, but of supreme love to God, and equal love to man, running
out into all the endless varieties of application ant
operation, of which these sacred affections are
susceptible. Like the blood of our corporeal system, which does not confine itself to two or three
large arterial ducts, but warms, vitalizes, and
moves the man, and pours the tide of life and the
impulse of activity through a thousand vessels
some of them  almost too minute to be seen; so
religion is the sustaining, moving principle of the




BE SEEN IN EVERTEHING           87
whole of the new man, which is reaiewed in
knowledge and true holiness, after the image of
lim that created him: it is not to be confined tc
any special places, modes, or seasons of operation,
but is to diffuse itself through all the thousand
little acts that are every day performed, and in
the performance of which we have an opportunity,
and are under obligation to glorify God.
But this is not how the matter is regarded by
the generality of professing Christians, if, indeed,
we may judge from their conduct; for when religion is mentioned, the only idea that many are
apt to associate with that term, is the performance
of devotional exercises, or the indulgence of devotional feelings; forgetting that good temper,
the payment of debts, the fulfilment of contracts.
the forgiveness of injuries, the duties of home,
and the conscientious use of the elective franchise,
are as truly a part of religion as the observance
of the sabbath, or the celebration of the Lord's
Supper.
And this is, in fact, the religion which the world
expects of us. They demand of us, that we carry
our religion into everything, whether we meet
the demand or not. Do they reproach us with
inconsistency only when we neglect private or
public prayer? 0 no. What do they know or
care about such matters? But when professors
are passionate, revengeful, and malicious; when
they are shuffling, artful, and fraudulent; when
they are slippery, treacherous, and evasive; when




88        PRACTICAL RELIGION MIUST
they are mnkind, unamiable, ald oppressive, then
they are ever ready with the taunt, " This is your
religion is it?" By which they mean to insinuate,
that those who profess to believe in Christ 1;
salvation, ought not thus to have belied a profession which binds them to be holy in all manner
of conversation.  They never ask, "What has
religion to do with business?" if professors do.
Consider how much injury has been done to
the character of religion, by not taking this view
of its universal dominion. One single defect has
been enough, in some cases, to disparage a whole
character: and one act of inconsistency, and that
not a very considerable one either, has thrown its
shadow over many excellences. It may be there
were those who knew the individual by only that
one transaction; they knew nothing of his general
character, or his many valuable qualities, but they
saw him in that one act from which religion was
unhappily excluded, and judging from the only
evidence which has come before them, they are
ready to condemn him as a base designing hypo
crite.
What a beauty would invest the character
which derives its symmetry from the pervading
influence of true piety; the character in which
religion is seen giving devotion and zeal to the
Christian; justice and truth to the tradesman;
patriotism and loyalty to the citizen; affection to
the husband; fondness to the father; gentleness
to the neighbor; kindness to the master; and




BE SEEN IN EVERYTHING.           8C
charity to all: in which religion regulates the
whole series of words and actions, running through
the whole tenor of the conduct, and dictating what
is right to be done in the ten thousand little occurrences that are ever transpiring in the business
of life: what a character, I say, is this, in which
all the greater virtues unite with all the lesser
graces, and religion is the bond that holds them
together.  Such a character should every professing Christian present to the world, and he is
no longer consistent with his profession, than
while he is holding out such a pattern of excellence to mankind.
Permit me then, my dear friends, in conclusion,
to admonish you with great earnestness and solicitude, to enter into the subject of this address.
While you are intent on the acquisition of more
and more of that Spirituality and Heavenliness
of mind, and of the Assurance of Hope, which
have been the subjects of the three preceding
tracts, may you be equally solicitous to "let your
light shine before men, that they seeing your good
works, may glorify God your heavenly Father."
Remember it is not religion as it appears in some
few things, nor in many, but in all, that will do
this. There can be here no compensatory process:
no setting off excellences against defects; no ballancing diligence in some matters against neglect
in others. Depend upon it as a fact, that a partial
religion, and a little of religion, dishonor God
more than none at all. " Wherefore, my beloved
8*




9U  PRACTICAL RELIGION MUST BE SEEN, ETC.
brethren, be ye steadfast, immoveable, always
abounding in the work of the Lord, forasmuch as
ye know that your labor is not in vain in the
Lord. Herein is your father glorified, that you
bear much fruit. Then will you not be ashamed
when ye have respect unto all his commandments.
Do all this without murmurings and disputings,
that ye may be blameless and harmless, tne sons
of God without rebuke, in the midst of a crooked
and perverse nation, among whom shine ye as
lights in the world; holding forth the word of
life; that I may rejoice in the day of Christ, that
I have not run in vain, neither labored in vain."
Phil. ii. -4-I6.




A PROFITABLE SABBATIL         91
No. VI.
HOW TO SPEND A PROFITABLE SABBATH.
MY DEAR FRIENDS: The design of the present
address is to direct you " How to Spend a Profitable Sabbath."  How rich a boon has celestial
mercy bestowed upon our laboring, toil-worn worla
in the aay of sacred rest. What should we do, as
regards either body or soul, without the sabbath,
to invigorate the impaired energies of the one, and
recruit the wasted piety of the other? If the man
of wealth and leisure, whose time is all his own,
to spend it, if it please him so to do, in reading
meditation, and prayer, feels little need of such a
season of repose, not so the tradesman, the servant,
and the laborer. How sweet to them, as Saturday
evening is closing upon them, and all the weariness of six days' labor is pressing them down, is
the reflection, " To-morrow is the sabbath of the
Lord."  There is no need to prove to them by
elaborate argumentation, that the sabbath is of
perpetual obligation, for they cannot persuade
themselves that He who hath loved them in Christ
Jesus, would have left them without such an opportunity as this affords, in their scene of toil, to
dwell upon his love, and enjoy it: and hence, and




d3             UHOW 10 SPEND
often as the season comes round, they meet its
very dawn with the words of WATTS"Welcome sweet day of rest,
That saw the Lord arise -
Welcome to this reviving breast,
And these rejoicing eyes."
The various mental associations, equally serene
and delightful - the hallowed pleasures - the recollections and anticipations - the pure immortal
hopes - the rapt exercises of devotion, which, like
the day-spring from on high, bless the passing
hours of the sabbath, and render it the best type
of heaven itself, make it a blessing to the child of
God, which he would not part with for ten thousand times the gain he could acquire by devoting
it to business and to wealth: and his heart would
claim it as a privilege to keep holy the sabbathday, even if his conscience did not dictate it as a
duty.
If, my dear friends, you would keep up the
power of godliness in your souls, if you would
live by faith upon the Son of God, if you would
overcome the world and set your affections upon
things above, spend well your sabbaths. These
are the days of the soul's gains; her golden seasons for growing rich, in all that constitutes spiritual prosperity; her times, not only for the enjoyment of devotion, but for gaining new light to
guide the conscience, and fresh strength to invigorate all her religious and moral principles.
Religion would retire from  tne world with the




A PROFITABLE SABBATH.          93
sabbath, and would be feeble and sickly in the
church, if, indeed, it could live even there, without
the aids of this holy day.
But how may our sabbaths be made profitable
and pleasant to us?
1. By a deep impression of their inestimable
value, and a great anxiety to spend them well.
That which we esteem  of no consequence, we
shall be at no trouble to apply to any useful purpose  The first way, then, to spend a profitable
sabbath, is real solicitude to do so. And are you
destitute of this? Taken up as you are with the
cares, labors, and anxieties of the world; urged
by incessant demands upon your time; distracted
by various claims upon your attention by objects
all around you, and worn down by labor day after
day, till, if you were not too busy, you are too
weary to meditate on things unseen and eternal,
ought you not to be anxious about the improvement of your sabbaths? Ought you not to be full
of desire that these days may be well spent? If
they are lost to your soul's interests, nearly all
time is lost, and no portion will be well employed
for your eternal welfare. Professing Christians
are not duly impressed, in general, with the importance of this matter.  They complain how
much their time and attention are occupied with
this world's business through the week, and yet
are not silfficiently impressed with the necessity
and vast importance of spending well theii
sabbaths.




94               HOW TO SPEND
2. Endeavor, as much as possible, to keep ip
through the days and business of the week, a spiritual frame of mind.  The great obstacle to the
profit and pleasure of our sabbaths, is the intrusion
of worldly thoughts and anxieties.  These are
the obscene birds which light upon the sacrifice,
and which we find it so difficult to keep or drive
away. Why is this?  Just because we suffer our
minds to be so deeply, I may almost say wholly,
occupied by earthly pursuits during the six days
of labor. It is not safe nor proper to shove out
our religion from working-days, and trust entirely
for its preservation to the exercises of the sabbath.  We cannot easily make so sudden and
entire a transition from  things secular to things
sacred, as to be wholly carnal and worldly up to
Saturday  night, and  then  entirely to  throw
off the world on Sunday morning, and be wholly
spiritual through that one day. The day of devotion and the days of labor act and react upon
each other; they who would keep up their piety
in the week, must be diligent in cultivating it on
the sabbath, and they who would successfully
cultivate it on the sabbath, must not let it down
very low during the days of the week.  It is a
fatal error, and sad delusion, for a professor to
quiet his conscience, when reproaching him for
his backslidings of heart, by the answer, " Sunday is coming, when I shall fetch up this lost
ground."
3. It is desirable, where zt can be accomplished,




A PROFITABLE SABBATH.           95
to end tie business of the week early on Satu? day
evening, and thus secure a portion of time for reflection and devotional exercises. Unhappily, the
modern habits of trade render this all but impossible with many, who are kept hard at work till
almost, if not quite sabbath morning, and then
retire to rest so jaded, that they find it difficult to
rise early next day for the worship of God. But
where time can be commanded, it ought to be, and
an extra half hour or hour spent in the closet on
the eve of the sabbath, communing with God, the
Bible, and our hearts. It was the custom of the
Christians in America, at one time, to begin the
sabbath at sunset on Saturday evening. This
cannot and need not be done, but they who would
enjoy and improve the season of holy rest, should
not, if they could help it, drive business or social
festivities to a late hour on Saturday evening.
That evening ought not to be a visiting time,
except it be such visits as would prepare the mind
for sabbath occupations.  Should a few  pious
friends in the same neighborhood determine to
meet at that time for prayer and Christian communion, this would be not only proper in itself,
but a useful method of preparing for the exercises
of the sacred day.
4. We must not only abstainfrom worldly labor
on the sabbath, if we would improve it to any
spiritual purpose, but from  worldly THOUGHTS.
When the tradesman closes his shop on Saturday
evening, he should lock up in it all his worldly




96              HOW TO SPENI
thoughts and anxieties, plans and purposes, o01
suffer any of them, if possible, to escape, to molest
him  on the sabbath. An eminently holy friend
of mine who carried on trade in London, and
lived in its environs, used to say, "He always left
his business on Saturday evening on London bridge,
to be taken up there again on Monday morning."
This is a blessed kind of self-control, and to a
considerable extent may be acquired by labor and
prayer. Let the tradesman say, and try to give
effect to his saying, " I will leave my business in
my shop on the eve of the sabbath, and endeavor
to forget on that sacred day that I have a business." Of course it will require great pains, but
if such pains are taken, it may and will be done.
Oh, how many turn the house of God into a house
of merchandise, and while hearing sermons, or professedly joining in prayer, or receiving the sacramental emblems, are thinking about buying and
selling, and reflecting upon the business of the past
week, or making arrangements for that of the
coming one! How sinful is this in the sight of
God, what a detriment to religion, and an injury
to the soul! If you would keep away worldly
thoughts, do nothing to produce them. Never
open business-letters on the sabbath, nor even
have them brought to your hands. It is a great
reproach for professing Christians to be seen going
to the postoffice for or with their letters on the
sabbath. Do not converse with others about trade
and politics on the day of rest, and never touch a




A PROFITABLE SABBAItI.           97
newspaper.  Such practices turn away the mind
from spiritual things, and divert the whole current
of its thoughts.  There can be no real communion
with God, no steadfast beholding the things that
are unseen and eternal, if we thus keep the world
at our elbow, and place its objects before our eyes.
We must endeavor, as much as possible, to divest
ourselves of a secular frame of mind, and put on
a holy, serious, and devout one. Not that we
should be gloomy and sad: no, while every dream
of levity, every trifling disposition, every feeling
of unhallowed mirth, is suppressed, and the mind
is resolutely and conscientiously directed toward
religious truth and duty, the sabbath, seeing it is
a feast and not a fast, and a festival of great and
lasting interest, should be a day of cheerful gratitude, and of joyous thanksgiving, as becomes the
auspicious season, which the great Spirit of the
universe has set apart for receiving the homage of
his creatures, and for ratifying his grace to the
children of the dust. " It is not for Israel in the
hour of hope, in the prospect, yea, the possession
of redemption, to hang their harps upon the willows, as if nothing befitted their condition, but
silently and in sorrow to listen to the sullen murmurs of the waters of Babylon." —" Rejoice in
the Lord. Enter into his gates with thanksgivings,
and into his courts with praise.  Be thankful
unto him and bless his name."  The Christian,
always cheerful, should let his joy not only be felt,
but seen on the sabbath. If he is the head of a
9




98             HOW TO SPEND
family, he should illumine his c0,elling on tha
day especially, with the light of his countenance,
and present to his children and his servants, who
then have a nearer and better opportunity of observing what manner of man he is, the type o.
happiness and holiness; the gladsome spectacle
of one who, in the passing hours of an earthly
sabbath, realizes the emblem and the pledge oI
" the rest remaining for the people of God."
5. If we would spend a profitable sabbath, we
must not waste " the sweet hour of prime" in slothful indulgence upon our bed. They who sleep
away the morning till they have scarcely time to
get ready for public worship, can expect no benefit,
for they seek none, from the ordinances of God's
house. Early rising is essential to a devotional
spirit. If we secure no portion of time for private
prayer before breakfast, we can rarely get any
through the day. The sabbath is the last day
we should allow to be abridged by lengthened
slumbers. If, then, you would spend well this
holy season, say, as did the Psalmist, " My heart
is fixed, 0 God, my heart is fixed, I will sing and
give praise. Awake up, my glory; awake, psaltery
and harp; I myself will awake early." Awake
to prayer, reading the Scriptures, and meditation.
Arise to seek the favor of God. "His morning
smiles bless all the day." Be found at his footstool wrestling for his grace to come upon your
souls in the ordinances of religion. Can he who
goes prayerless to the sanctuary expect to be




A PROFITABLE SABBATfI.         9S
blessed in it? Wha: right or what reason has he
to look for favor from the Lord, who will not sacrifice half an hour's sleep to seek it by prayer?
The slothful Christian can no more expect to
prosper, than the slothful tradesman.  On the
other hand, what a rich communication of light,
and love, and joy, might he not look for, who
rises early to obtain it by supplication, and who
always goes from the closet to the sanctuary.
6. If we would gain benefit by the word, we
must make our PROFITING the specific object of hearing it preached. By profiting I mean our growth
in religious knowledge, affection, and practice;
in other words, the increase of our holiness, spirituality, and heavenly-mindedness. In nothing, I
believe, are professing Christians more deficient
than in their manner of, and motives for attending the public means of grace. It is painful and
humiliating to think how extensively the gratifications of taste, and the pleasure produced by eloquence and oratory, are substituted for the cultivation of the mind in scriptural truth, and the improvement of the heart in Christian excellence.
To be pleased, and not to be profited, is the object
of the multitude. Hence the question, so often
asked of those who have been listening to the
solemn truths of salvation and eternity, "Well,
how have you been pleased to-day?" And hence
also, the common answer to such an inquiry, " O
greatly delighted.  It was a most eloquent sermon."  Pleased we may and ought to seek to be,




100             HOW TO SPEND
but only as we are profited. Eloquence we may
covet and admire; but then it should be the
eloquence of truth, and not of mere rhetoric; the
eloquence which makes us hate sin, love God,
and mortify our corruptions; the eloquence which
leaves us neither time nor disposition to praise,
or scarcely think of the preacher, but absorbs us
in the subject; the eloquence which burns into
the very heart and consumes our lusts, and stimulates and strengthens our virtues; the eloquence
of the Bible, and not of the school-book. What
sabbaths we should spend, if before we left our
habitations to take our seats in the house of God,
we entered our closet, and, as in the presence of
God, solemnly placed such questions as these to
our souls: "What is, or should be my object in
going to the house of God to-day? Am I going
to be pleased or profited? Is it my wish to hear
the preacher merely, or his Master?  Is it the
manner in which the truth is to be stated, or the
matter of the truth itself, that I am anxious to
hear?  And what is now  the state of my soul,
and what are my wishes in reference to it? Do I
want my lukewarmness to be kindled into the
glow of holy love?  Do I desire my corruptions
to be mortified, and my languishing graces to be
revived? Do I seek the conquest and eradication
of some besetting sin, and am I prepared to be
pleased with any sermon, though destitute of all
the attractions of eloquence, that will accomplish
this obje:t 2" The Christians who take this view




A PROFITABLE SAB BATH.. 31
of the end of preaching; wLo go to hear God's
truth and not mere eloquence; who, while hearing, consider that it is God speaking to them by
and through his minister; who pray while they
hear, and whose prayer it is, that they might be
profited; the seare the persons who spend not only
pleasant but improving sabbaths.
7. Much of the improvement of our sabbaths
depends on the state of our minds during what
may be called the DEVOTIONAL exercises; I mean
the prayers and the singing. If we consider these,
as too many do consider them, only supplemental
and inferior parts of the service, in which we
have little interest, and which require but little
attention, we shall not derive much spiritual advantage from the ordinances of God's house, and
the occupations of the day of rest. It is to be
feared, that a sinful vagrancy of thought, which
they take no pains to check, characterizes the
frame of many persons during the season of prayer;
and that at the very time the cloud of incense is
rising before the throne of heaven, their mind is
wandering to the very ends of the earth, and
instead of communing with God upon the mercyseat, they are conversing with the most trifling,
perhaps, with sinful objects. The prayers, if they
are such as should be presented, simple, fervent,
devout; and the singing, if it be such as alone
ought to be conducted in the house of God, congregational, plain, solemn, have a peculiar adaptation to give intensity to the devout feelings of the
9*




102             HOW TO SPEND
neart, and to promote our persona. piety, and
those persons will profit most, who endeavor to
enter deeply into all the sentiments and emotions
of these parts of the worship of God.
8. In order to spend a profitable sabbath, great
care ought to be taken to improve well the interval
of public worship. It should be our aim, where
the matter is within our choice, not to live at too
great a distance from the sanctuary; much time
is lost, much distraction of mind is produced,
much weariness of mind is brought on, by not
attending to this, and the mind is prevented by
fatigue when it reaches the house of God from
enjoying its ordinances, and by the same cause,
from profitable reflection on returning home. We
should not suffer the impressions produced by
public worship, to be effaced by general conversation on our way to our own habitation, or around
our own table. On reaching our place of abode
we should seek the retirement of the closet, tc
recall what we have heard; to perpetuate by
reflection our feelings, convictions, and purposes;
and to sanctify all by prayer. Instead of wishing
to indulge our appetite by a warm and plentiful
linner, in the preparation of which we have deprived our servants of their day of rest, we should
be content with simple and cold fare, and consider
the sabbath as a day rather to feast the mind,
than the body.  The afternoon should not be
spent in lounging over the table and the wine, but
partly il meditation and private prayer; partly in




A PROFITABLE SABBAT H.        103
catechising the cLildren; and partly, where it can
be enjoyed, in domestic psalmody and thanksgiving. Every family should be a choir, where there
is a capacity for vocal music, and, in order to this,
it would be desirable that singing should be more
cultivated than it is. If, instead of our sons and
our daughters being trained to music, merely as a
drawing-room  accomplishment, and for the purpose of having their simplicity corrupted, and
their vanity flattered by showing them off before
company, they were trained for domestic harmony,
to what a holy and happy account might their
musical talent and acquirements be turned! What
harmony is sweeter, if that of the great congregation be grander, than the dulcet sounds which
gladden the habitation of a pious family on the
Christian sabbath, when parents and children blend
their vocal and instrumental music in the praise
of Almighty God, and the Lord Jesus Christ!
9. Before the day quite departs, and sleep
drowns in oblivion, or only keeps alive in dreams,
the solemn engagements and topics which have
filled its fleeting hours, we should be found again
in our closets, reviewing the whole, and pouring
over all the silent and dewy influence of prayer:
this being done, then taking care, as the last duty
of the day, as we lay our head upon our pillow,
and resign ourselves to slumber, to fall asleep
with the petition, "Seal instruction upon my
heart, 0 God, and let my profiting appear unto
all men."




104              HOW TO SPEND
10. One more step should be taken, anc that is,
to secure a portion of time on the Monday morning before we replunge into the business, and
labors, and anxieties of the world, to look back
on the day that is past, for the double purpose,
first, of recalling the views, emotions, and purposes, that were suggested by the services of the
sanctuary, and the sabbath; and then, of settling
with ourselves a plan for reducing them  all to
action.
There are one or two classes of Christians, who
perhaps may feel that the foregoing remarks are
not so applicable to them as to some others, and
to whom, therefore, I would now suggest a few
hints.  Many SUNDAY SCIOOL TEACHERS happily
know by experience the value of the sabbath, but
are in danger of losing something of its enjoyment, and even of its improvement, by the bustle
and labors of their office. It is, I am aware, an
act of self-denial, and no small sacrifice, to surrender the calm repose of the closet and the sanctuary, for the active, and sometimes harassing duties
of the school-room and the class. You, my young
friends, need great care, lest you lose the profit
of the sabbath for yourselves, while you are seeking to render it profitable to others. Rise early
in the morning for meditation and prayer, before
you go to the scene of your labors. Endeavor to
discharge your duties to the children in a spirit
of seriousness and prayer. Avoid all trifling conversation with your fellow-teachers.   Let the




A PROFITABLE SABBATH.         105
intervals of worship be well employed in retirement, and try as much as possible to keep your
attention fixed on the sermon and the prayers in
the house of God, even when seated amid your
youthful charge. Endeavor, in humble dependance upon the Spirit of God, to be useful, and
then, "in watering others, you shall yourselves
be watered."
The POORER MEMBERS of the church demand a
little special attention. Be you, my dear friends,
peculiarly thankful for this short, sweet respite
from the curse denounced on fallen man-"In
the sweat of thy brow shalt thou eat bread until
thou return unto the ground." Enter into God's
merciful provision for your comfort, and do everything to enjoy and improve the season of rest.
Let everything necessary to be done for the order,
comfort, and cleanliness of the family, be finished
on the Saturday evening, and even the food prepared for the sabbath's repast. Let not the husband deprive the wife of her day of repose by
requiring her to give up her attendance upon
public worship, or if detained at home by young
children, to endure the additional privation of
losing her opportunities of private and solitary
devotion, in order to gratify his palate by a warm
dinner. Nor should the husband refuse to take
his turn in looking after the house and the young
family at home, that his wife may have an opportunity to enjoy the refreshing influence of public
worship, and "the communion of saints."  Few




t06              HOW TO SPEND
persons are more to be pitied  than the poor
mothers of young families, who are united to husbands, that have not tenderness enough to give
their wives a share of the sabbatical privilege.
Let such women, amid all their privations, keep
up the expectation of "the rest that remainelh
for the people of God." Yes, heaven is an eternal
sabbath. There the wicked cease from troubling
and the weary are at rest.  No domestic cares
shall follow you there. No family labors or duties
shall there detain you from the assembly of the
saints. No ungenerous husband shall there hinder
you from going to the sanctuary of God. No infirm body shall obstruct your enjoyment, or be a
clog upon the spirit that would otherwise mount
on the wing of devotion to God its supreme good.
Eternity shall roll on, and its repose shall never
be broken in upon by a single sorrow, sin, or
labor: your soul shall end its weary pilgrimage,
and lie down to rest for ever in the presence of
God, where there is fulness of joy, and at his
right hand where there are pleasures for evermore.
In such manner, my dear friends, we may spend
our sabbaths upon earth both pleasantly and profitably: and spend them  in the prospect and hope
of a heavenly and eternal one, and in preparation
for its exalted services, and its complete felicity.
The sun of that day shall never set; its holy convocation shall never break up; and its services
never know a termination, an interruption, or ir.




A PROFITABLE SABBATH.         107
termisslon.  "Remember therefore the sabbathday to keep it holy."-" Let its high and sacred
character be ever present to your minds, persuaded
that it was appointed for no trivial purposes —
that if there are benefits of a subordinate nature
to be derived from it, such as the respite afforded
by it, from the labors of the week, these are not
its most noble distinctions; but that it is an Institution founded by a mandate of the Deity to secure
from oblivion the most momentous facts, and tv
exist throughout all generations, a memento of
the creation of the world by the power of God,
and the salvation of man by the death of Christ.
Let the day, therefore, which testifies to the world
that God is righteous, powerful, and good; and
that man is redeemed, and immortal, be spent in
a manner correspondent with these stupendous
facts.'




8    CHRISTIAN OBLIGATIONS.
No. VII.
CHRISTIAN OBLIGATIONS
MY DEAR FRIENDS: "SHE did what she could."
Such was the testimony borne by CHRIST tc MARY,
the sister of LAZARUS, when she poured upon his
sacred person her alabaster-box of precious ointment. Mark xiv. 1-9. What an eulogium! And
from such lips too! Blessed woman! unknown,
perhaps, beyond the boundaries of her own village,
little did she imagine, when she was filling the room
with the perfume of her unguent, that she was performing an act which would fill the world with the
fragrance of her memory. How much greater the
honor of anointing Jesus to his burial, in one of
the humblest cottages of Bethany, than to be
anointed upon the proudest throne that ever glittered with the gold of Ophir. So true is it that
piety immortalizes its subject, and invests every
one who practises it with a deathless renown.
Such was the ardor of this woman's love and
gratitude to her Savior, that, in order to express
her emotions, she ventured to the very verge of
the rules of decorum, and, disregarding the curious eyes and censorious tongues of both the host
and his guests, she lavished her box of precious
ointment upon the body of her Lord. Yes, it was
ove to Christ that prompted this act, and the




CHRISTIAN OBLIGATIONS.         109
love of Christ to this daughter of Abraham, which
bestowed upon her the token of his gracious approbation, which is to be seen and read by all
men. Whether he meant, as in the case of the
poor widow, she gave all she had, or simply, that
regardless of the cost of the ointment, and without stopping to examine whether she could afford
it or not, she brought it as the highest testimonial she could give of her love to Christ, and of
her desire to honor him to the extent of her power, it is of no consequence to inquire; in either
case, it was a costly expression of the purest and
tne strongest affection.
This act of MARY suggests a series of evangelical remarks, and of consecutive and important
queries.
All true believers are under infinite obligations
to Christ. Take your station at the cross in the
hour and scene of his redeeming agony, and hear
the voice which asks: "How much owest thou
thy Lord?"  Thence go and place yourselves
n imagination on the borders of the bottomless
and flaming pit whence he has delivered you,
still followed by the question, " How much owest
thou thy Lord?" And then ascend to the celestial city, and with all its honors, and felicities
spread around you, once more hear the voice,'How much owest thou thy Lord?"
A Christian's soul ought ever to be filled with a
sense of his obligations to Christ, and fired with
the love and gratitude they should inspire. In his
10




110         CHRISTIAN OBLIGATIONS.
history there should be no seasons of forgetfulness,
or of coldness toward the Lord that bought hin,
but he should be constrained always, by the love
of Christ.
His love to the Savio: should ever prompt the
inquiry: " What shall I render unto the Lord for
all his benefits toward me." If in a right state ot
mind, he is not content with the inquiry: "What
shall I feel; or what shall I say for Christ; but
what shall I do?"  Love is practical, and so is
gratitude. It is more, it is diligent, laborious, ingenious, self-denying.  If we love a friend, or
feel grateful to a benefactor, we ask ourselves,
and ask others, what we can do to please him.
We get a knowledge of his tastes, wishes, predilections, and then do something that we suppose
will be pleasing, welcome, and acceptable to him.
Thus MARY acted. She looked round on her little possessions, with the question, " What can I
do or give to my Lord."  The alabaster-box
caught her eye, and she exclaimed: "It is precious and costly; and for that very reason he shall
have it." So should the Christian act.
Having found out what he can do, and what
he imagines will be acceptable to Christ, he should
promptly and cheerfully do it, however laborious,
self-denying, or expensive it may be. " Oh what
has he not given to me?" he exclaims, " his life,
his death; his cradle, his cross; his agony, and
bloody sweat; and what can I withhold from
him?"




CHRISTIAN OBLIGATIONS.          1li
Everything a Christian does for Christ, should
be donefrom a pure principle of love and gratitude.  Nothing should be done from vanity or a
regard To fame; nothing from pride and ostentation; nothing from  self-righteousness: nothing
from compulsion; but all from love, and gratitude,
and conscience.
I make one more remark, and it is, that there
is always, and especially in this age, ample opportunity for a Christian to show, by substantial acts,
his love to Christ. It is true Christ is no longer
upon earth going about doing good, and therefore
we cannot now open to him our door, spread for
him the table, make for him a feast, or anoint his
head with precious ointments; but though he has
ascended on high, he has left behind him  two
representatives-His members, and His cause. In
reference to the former, he has most explicitly
told us, that "whatever we do unto the least of
them," he takes as done unto himself. Matthew
x. 40-42; xxv. 35-45. All Christians have an
opportunity of doing something for Christ in the
way of comforting his sorrowful, relieving his
necessitous, or restoring his backsliding disciples.
Brotherly love is love to Christ. And it is not,
perhaps, sufficiently considered by professing Christians, what an emphatic expressions this is, of our
attachment to she Savior, or how kind he takes it
of us, to act kindly toward his people. If a mother considers every act of favor shown to her child
as shown to herself, how much more does Christ




112         CHRISTIAN OBLIGATIONS.
regard the benefits bestowed upon his people as
bestowed upon him; for what is a mother's lcve
to that of a Savior's?
But beside the members of his mystical body,
Christ is also represented upon earth by his cause.
The cauise of true religion is the cause of Christ:
its doctrines speak of him, its precepts refer to
him, its institutes commemorate him. He is the
end and object of all. This cause is promoted in
various ways; by the preaching of the gospel,
and of course the education of preachers; by the
support of Christian missions; by the circulation
of the Scriptures and religious tracts; by the edusation of children and adults; and numerous other
methods. Whatever means are employed to diffuse the knowledge and promote the influence of
true religion, if done from love to Christ, is of
course an expression of attachment to him.
It is evident, therefore, that every Christian can
do something for Christ. No individual is so
poor, so illiterate, so obscure, as to have no opportunity of performing any substantial acts of service for the Redeemer.  God has not placed a
single disciple in a situation, where nothing can
be done for Christ. Some have more opportunities than others; but all have some opportunity.
To one is given ten talents, to others five, and to
all besides, one. There is no monopoly of the
honor of doing good; no chartered company of
philanthropists; no patentees of mercy. To do
something for spreading he cause of Christ, as a




CHRISTIAN OBLIG ATIONS.       113
duty, is binding on every man's conscience, and
every woman's too; and, as a privilege, is within
the reach of every one's desire. The peasant and
the mechanic; the man-servant and the maidservant; the pauper and the cripple, may all do
something for the Lord Jesus. If they cannot
give pound they can give pence; if they cannot
influence and move a multitude, they can, perhaps, influence some individual; if they have not
great abilities, they have some. No, none that
love Christ can honestly say, he has given them no
opportunity to serve his cause. Take the case of
a laboring man, and see in how many ways even
he can act for Christ: he can train up his children
in the fear of God; set an example of religion to
his neighbors; persuade some that neglect the
house of God to accompany him to public worship; rebuke the sinner in his ways; subscribe
his own penny, and gather the pence of others for
a religious society; distribute religious tracts; visit
the sick to talk and pray with them: all these
things he can do, and others which a little ingenuity can invent for his own peculiar situation.
I want to take from every one the dead weight
of helplessness and uselessness, which hangs
about them to depress and discourage them, and
to excite a holy and laudable sense of their just
importance, and that there is some post for them
to occupy, and some work for them to do in our
world. In every manufactory there is something
fr the child, as well as the adult; and in every
10*




114         CHRISTIAN OBLIGATIONS.
machine something for the least pin, as well as
the flywheel, to do. None are useless, nothing
is.superfluous. This is encouraging, and at the
same time stimulating to the poor, for whom I
write, as well as for the rich. Jesus Christ has
given a duty to every man, and expects every man
to do his duty. God's voice says: "A great work
is to be done on the earth. Do something. All
do it. Do something, do it." Let no man reply,
"I can do nothing."
I now go on to propose a series of consecutive
and important questions.  What HAVE you done
for Christ?  What have you done compared
with your obligations, your opportunities, your
professions? Look back upon your life and course
of action; examine your creed; consider what
you have professed to Christ and before the world;
recollect all the opportunities of usefulness that
God has thrown in your way; calculate the resources he has placed at your disposal; and then
ask yourselves the solemn question: " What have
I done?" Look at what others have done, with,
perhaps, far less opportunity or ability than you,
and again ask the question: "What have I done?"
Sum it all up, and what does it amount to? Is
there a soul in heaven, or in the way to it, whom
you have sent there? Have you made any direct
effort to save a soul?  What have you done in
the way of property, exertion, influence, compared
with what you might have done, and should have
done 




CHR.STIAN OBLIGATIONS.        115
What ARE you NOW doing for Chrzst?  What
course or scheme of usefulness does this address
find you pursuing? What institution points to
you as one of its active and liberal supporters?
What plan of modern benevolence, and Christian
enterprise is indebted to you for counsel, property,
labor, and time, and regards you as one of its main
pillars? Where are you, in what part of the great
field of the world are you working, and what work
are you doing?  Perhaps you say: "I love to
work alone, and am not fond of these confederations." Very well. Choose your own way of doing good, so as you do it. What then are the objects of your silent and solitary benevolence, and
the channels through which you are pouring the
streams of your mercy?
What CAN you do? This is a most momentous
question, and should neither be dismissed hastily,
nor answered carelessly. It requires great seriousness of inquiry, diligence of investigation, and
cautiousness of research; and, moreover, much
self-knowledge, modesty, and impartiality. "Can,'
and " cannot," are small, frequently-repeated, and
seemingly very insignificant words; but, in reality, they are immensely important, and ought not
to be pronounced in haste or in levity. When we
say "cannot," energy is paralyzed, and effort is
suspended. We have pronounced a thing to be
impossible, and who attempts impossibilities?
Let us be cautious how we say "cannot." When
We say "can " we become responsible, for this




116         CHRISTIAN OBLIGATIONS.
little monosyllable measures our accountability,
We then utter a word which should be followed
by action. What then can you do for Christ?
Inquire, examine, study, and pray for light. Investigate your circumstances, situation, abilities,
resources, opportunities. Perhaps you have property, yet but little talent for speaking; well, give,
then, and give the more from the consideration
that you cannot do anything else. Give what you
can, and beware how you limit what you can give.
Think how much you can give, not how little. Remember God knows what you can give. Look
round upon your property with the word "can"
upon your lips. But perhaps you have not much
property, but you have ability to influence others.
Employ it, then, exert it to the uttermost, and the
more because you have no wealth of your own to
give. It may be you have talents for speaking;
well, speak, then, for Christ, not for self under
the impulse of vanity, but for Christ.  Or you
have a tact for business; then go to committees,
and act there humbly, laboriously, unostentatiously. You are young, and can employ yourself as
a Sunday school teacher; go, without delay, to
this scene of useful occupation. Or you can distribute tracts, or read the Scriptures to the poor,
or collect moneys; do it, then. But it is needless
for me to enumerate and specify, if you will but
take up the question: " What can I do?"  If
there be but a sincere desire to do something, and
to do all you can, ingen'ity would soon come to




CHRISTIAN OBLIGATIONS.       117
youi help, and you would be astonished to find out
what and how much you can do. Do not say,
" What can others do?" but "What can I do?"
nor, " What could I do if others would do their
duty?" but, " What can I do by myself and without them?"
What OUGHT you to do?  Here is another important word, "ought."  This is the rule of duty: it means all a man can do, and will be condemned for not doing.  To the question, what
ought you to do, I answer: "All you can do."
This is demanded by Christ. And he set you the
example, for he did all he could for your salvation.
Conscience, gratitude, justice, love, demand it of
you.
What WILL you do? What from this hour will
you determine to do? Will the past effort satisfy
you? Doesit satisfy you? What, have you done
enough for Christ? Stop before you answer that
question. Let me take you again to the cross, to
the borders of the pit, to the world of glory, and,
in sight of those stupendous scenes, let me ask
you: "Have you done enough for Him who thus
loved you?" What should satisfy the man, as
the sum total of his efforts for Christ, who knows
and feels that he owes his deliverance from eternal torment, and his salvation to eternal glory, to
his amazing and unutterable love? What will
satisfy him? Begin afresh from the reading of
this address, to study your obligations to Christ;
to fathor.i the depth of misery from which he has




118         CHRISTIAN OBLIGATIONS.
delivered you; to measure the height of glory to
which he is advancing you, and all by his dear
cross, and then inquire by what new and more emphatic way you shall testify your love to Christ;
by what new scheme of usefulness you shall seek
to express the sense you bear of his sovereign
and amazing love. Go afresh to him with the
prayer of the converted SAUL, and say to him:
" Lord, what wilt thou have me to do?"  And wait
and watch for the answer.
What would be the result if all professing Christians did what they could? What a mass of
wealth, of intellect, and of energy, remains yet
unemployed for Christ, not only in the world, but
also in the church.  How many of his professed
disciples are doing comparatively nothing; how
many more but a little; and how few can even
approximate to the eulogy of MARY, and deserve
the honor of having it said of them: "They did
what they could."  Were all to begin seriously to
study, and diligently and prayerfully to employ
their resources, for the glory of the Savior in the
spread of his cause, what might not be expected
to be the result. 0 if all the power of faith were
called out in believing, importunate prayer for the
pouring forth of God's blessed Spirit; if Christians, under a deep sense of the utter inefficiency
of all means, without divine grace, were to give
themselves to prayer, and to pray as if it depended
on their faith and fervor, whether the world should
be converted; if all rich men were to give ail they




CHRISTIAN OBLIGATIONS.          119
could of their wealth, and all other persons were
disposed to make sacrifices of luxury and comfort
that they might have the more to offer to Christ,
if men of intellect, and energy, and influence, were
but to consider these resources as belonging to
Christ, instead of devoting them to the politics
and parties of the world; if all pious females
were but to consider the solemn obligations they
are under to Christ, not only for his love to their
souls, but for the beneficial influence his religion
has had upon the condition of their sex; if all the
poor were to give of their little, for the spread of
the gospel; if, in short, it could be said of all the
millions of the disciples of Jesus, each in his
sphere, and according to his measure, " They did
what they could," how far off then would be the
answer of the church's prayers, in the universal
conversion of the world to Christ?  Nothing is
wanting but for the church to feel her obligations,
to prepare herself for her great work by a fresh
baptism of the Spirit, to consecrate her energies
to the cause of her divine Lord, and to consider
that her great business is the conversion of the
world to God, and then the blessing would come.
You, my dear friends, among the rest of Christ's
chosen and redeemed people, are called upon to
give, in the spirit of faith, and love, and prayer, of
your substance to Christ. Sorrowful would be the
heart of your pastor, if he saw you wholly taken
up in getting wealth for yourselves, and while either hoarding it up to make your children rich, or




120         CHRISTIAN OBLIGATIONS.
spending it in the luxuries that constitute "the
pride of life," withholding it from the cause of
Christ, or niggardly, grudgingly, and scantily
yielding it to the urgency of importunate ap
peals.
Consider, I entreat you, the different results of
the property you spend upon yourselves, and that
which you spend upon Christ: the former perishes in the using, the latter acquires an imperishable existence. What you lay out in the comforts
and elegances of life, yea, and what you lay up
unnecessarily, dies with you, when you die, and
obtains no resurrection, for it has no principle of
immortality. You will see it in no form in another world, for it contains no seed that bears fruit
in eternity. It will pass away for ever, and nothing of it remain bu* the remembrance, and the
regret, if, indeed, regret can enter heaven, that it
had not been spent for God. But the wealth
which, uinder the influence of pure motives, we
devote to Christ, will never die; this is immortal
and incorruptible, not, indeed, in the form of property, for of what use wotrld this be to us in heaven? but in what is infinitely more glorious and
gratifying, in the form of those redeemed and blessed spirits of just men made perfect, whom it has
been employed to convert to God. Yes, the men
who give their property for the conversion of
souls, may be said, in one sense, to transmute it
into those living substances of holiness and bliss,
which fill the upper world. This, in the best and




CHRISTIAN OBLIGATIONS.          121
fullest sense of the term, is " to lay up treasures
in heaven;" it is to enrich the celestial city; to
increase the glory of the New Jerusalem; and to
place fresh gems in the mediatorial crown of the
Redeemer. What a motive to liberality! What
an incentive to munificence! How does it soften
the labor of getting wealth, sweeten and sanctify
the enjoyment of it, and compensate for any little
sacrifice we may make in parting from it, to recollect that by giving it to Christ, we impart to it a
principle of immortality, and add it to the inheritance, incorruptible, undefiled, and that fadeth not
away.  Dull must be the heart which such a motive cannot quicken; grovelling the spirit which
such a prospect does not elevate. Oh Christians!
how is it that we can cheat ourselves of such
heavenly felicity and eternal honor, merely to have
a little more comfort, luxury, or elegance here?
Why do we empoverish ourselves in  another
world, to enrich ourselves in this? How is it, that
the prospect of seeing our property for ever before
our eyes, in the forms of glorified spirits; of laying it up around the throne of the Eternal; of adding, by it, to the splendors of the holy of holies;
and multiplying the objects on which the eye of
Christ shall rest with satisfaction, as the travail
of his soul, does not induce us to part with more
of it for such purposes, and make us willing to
submit to every kind of sacrifice? How is it, I
say?  Just because of the weakness of our faith.
We do not believe these facts, or we believe them
11




122         CHRISTIAN OBLIGATIONS.
with a faita so feebe and so wavering, as scarcely
to deserve the name.
How much pleading, and remonstrance, and rebuke, might be spared; how much of the modern
system of combating the spirit of worldliness in
the disciples of Christ, and producing a spirit of
liberality, which, after all, is sluggish, grudging,
and reluctant, might be dispensed with; how
many of the present devices for getting money,
some of then unworthy of the dignity and sanctity
of the cause, and nearly all of them a reproach upon its professed supporters, might be abandoned,
if Christians understood and believed what they
professed; if they lived by faith; if their faith regulated their doings, as well as their sayings; if it
regulated their doings for others, as well as for
themselves; and if it also regulated their doings in
the way of disposing of their property for the salvation of men's souls.  The worm  at the root of
liberality, as well as of every other virtue, is unbelief; and there it may be detected eating out the
strength, impairing the beauty, and preventing the
fertility of the plant.
But before I close this address, I come back
again to the subject of love to Christ. I am not
urging an abstract liberality, a mere habit of giving,
apart from this holy and evangelical motive. I
have directed you to the example of one whose
fragrant offering was presented by a hand that was
moved to the act, by a heart that burned with love,
and glowed with gratitude to Christ; and that ex



CHRISTIAN OBLIGATIONS.         123
ample I am anxious you should imitate, not only
in its act, but in its principle. I want you to make
the love of Christ the mainspring of your obedience,
as it is of all true obedience: and in order to this,
the mainspring must be in your heart, and the love
of Jesus beat strongly there. Ah, here, here is
the defect of the great multitude of professors in
the present day, the love of Christ does not beat
strongly there; the love of Christ does not constrain
them. True, there is much activity and much liberality, and we rejoice in it, for God employs it for
good; but how much of this springs from love to
Christ, and how much from the compulsion of example, the force of persuasion, the love of activity,
ind a spirit of individual and congregational vainglory?  Does this liberality flow forth silently,
gush out spontaneously, welling up, like some abundant spring, by the secret and powerful law of nature, without the aid of mechanical means; or is
t not got up, in whatever quantity, with great
labor and much pumping?  Changing the metanhor, is this zeal kept in vigorous activity by the
healthful nutriment of evangelical truth; by the
bread which cometh down from heaven; by eating
the flesh and drinking the blood of the Son of God?
Or is it not kept alive and active by the various
stimulants, cordials, and elixirs, which modern
Ingenuity supplies?
MARY —MARTHA-SARAH, have you, like your
devoted sister of Bethany, done what you could?
Take an inventory of the means which the Lord




124        CHRISTIAN OBLIGATIONS.
has put into your hands for honoring him, and then
look over the list of your contributions. Whalt
proportion do your annual charities bear to the cost
of your furniture, your wardrobe, your ornaments,
your luxuries? Jesus did not withhold from you
his very precious blood. What are you willing
to do for him? What costly alabaster-box have
you broken, will you break for him?
Oh God! bestow upon my flock, and upon their
minister, thy grace, that when we meet thee in
judgment, we may hear this commendatory testimony from  thy gracious lips: "They did what
they could."




LIFE OF FAITH.             12,
No. VIII.
LIFE OF FAITH.
MY DEAR FRIENDS: The subject on which I now
address you, is of vital importance to your safety
as sinners, and to your comfort as Christians; I
mean the Life of Faith. It is a subject constantly recurring in your conversation and prayers, yet
I fear too little understood, still less felt, and, in
some cases, mischievously perverted. I shall begin by removing a gross and grievous misconception, which some have taken up on this momentous topic. To live and walk by faith means, with
such persons, nothing more than living in an habitual persuasion that they are Christians. This
view rests, of course, upon the notion, that faith
is a confidence of their own personal interest in
Christ.  It is common, therefore, for them  to
speak of a life of faith, as opposed to a life of
frames and feelings. Those times in which we
have the most spiritual discernment of God's glory, sensible communion with him, and feel our
love most ardently drawn out to him, are thought
by them to have the least exercise of faith. " There
is no need," say they, "for faith then; at such
times we live by sense: but that when all our
graces seem  dead, and we can see no evidence
11*




12t6            LIFE OF FAITH.
whence to draw the favorable conclusion, that we
are the children of God, then is the time to walk
by faith." Their meaning is, " then is the time
to believe all is well, and so rest easy, whether we
have the evidence that it is so or not." It is not
unfrequently, that the language of the prophet is
brought forward to support this false view of the
subject: "Who is among you that feareth the
Lord, that obeyeth the voice of his servant, that
walketh in darkness, and hath no light? Let him
trust in the name of the Lord, and stay upon his
God." Isaiah 1. 10. The darkness here, however,
does not mean thai which is spiritual, or a want
of discernment of our being a child of God, but
providential, or a want of external prosperity, in
which season it is our duty, of course, to trust in
God.
There cannot be a more pernicious or unscrip?
tural notion; one that is more dangerous to the
individual who entertains it, nor more discreditable to religion, than to resolve the life of faith
into a going forward with the persuasion that we
are justified in the sight of God, and advancing to
glory, notwithstanding the coldness and carnality
of our hearts, and the absence of all right frames
and feelings toward God and eternal things. That
some persons live upon frames and feelings, and
put this in place of the life of faith is very true.
If, instead of keeping the eye of the mind fixed on
Christ, it be ever turned inward upon the mind itself, pleased with beholding some supposed excel



LIFE OF FAITH.             127
Jencles there; if our consolation is derived from the
good we see in ourselves, rather than from the
fulness there is in the Savior; if we imagine that
the purposes and dispositions of the divine mind
toward us, are as variable as our own emotions,
or if, while we profess to place all our dependance
on Christ, our religious peace and consolation are
regulated more by the amount of actual emotion,
than by our perception of the work of the Redeemer, this is living upon frames and feelings, and is
of course opposed to the life of faith.
There are two passages of the apostle in reference to the subject now before us, which deserve
attention; the first is this: "I am crucified with
Christ; nevertheless I live; yet not I, but Christ
liveth in me: and the life that I now live in the
flesh, I live by the faith of the Son of God who
loved me, and gave himself for me." Gal. ii. 20.
The other is this: "We walk by faith, not by
sight." 2 Cor. v. 7.  Between the life of faith,
and the walk of faith, there is no other difference
than what lies between a principle and its operations. This is pointed out in another passage,
where the apostle says: " If we live in the spirit let
us also walk in the spirit." Gal. v. 25. The life
of faith refers to the principle; the walk, to its acts
and 3xercises. Both taken together mean, our being habitually influenced in the state of our minds
and conduct, not by visible but invisible objects;
the objects which are revealed in the word of God;
and )f the nature and reality of which we have no




128              LIFE OF FAITH.
evidence but this divine testimony. Faith is a col,
dial and practical belief of this testimony, and to
live and walk by it, must of course mean our being
habitually influenced by those objects which that
testimony reveals. It is opposed to corporeal sight,
to the discoveries of mere reason, and to the ultimate vision of Christ in glory.
The life of faith may be considered in reference
to the various objects which the Scripture reveals.
1. To GoD. "Without faith it is impossible to
please God. He that cometh to God, must believe
that he is, and that he is the rewarder of all them
that diligently seek him." Heb. xi. 6. It is said
of Moses: " He endured as seeing him that is invisible." This is the life and walk of faith with respect to God; a realizing sense of his invisible
presence: such a persuasion, derived from the word
of God, of his existence, and of his natural and
moral perfections, as leads us to all that conduct
which he requires.  Perhaps this acting of faith
toward God, could not be more appropriately described, than by the word used in reference to
Enoch, and Noah, where it is said they "walked
with God."  Gen. v. 24; vi. 9. The expression is
striking, and signifies such an habitual sense of the
presence of God, and such a reference to him as a
man has of the friend who is walking at his side.
This then is the life of faith, to believe that we
are ever surrounded by an all-seeing, holy, and
merciful God, and to conduct ourselves toward
him accordingly.




LIFE OF FAITH.              129
2. See it in reference to CHRIST. " I live by the
faith of the son of God," said the apostle. Christ
is the great object ofjustifying savingfaith.  Look
unto me, believe in me, come to me, is the reiterated, constant invitation and command of Christ as
speaking to us in the Gospel. His person, as Godman, Mediator; his offices, as Prophet, Priest, and
King; his perfect atonement, justifying righteousness, and prevailing intercession; his spotless example, holy commands, and gracious promises;
his government and kingdom, as revealed in the
New  Testament, are the glorious objects of our
contemplation and belief.  To live and walk by
faith, is to come daily to Jesus in the exercise of
fresh dependance, fresh expectations, and fresh devotedness; it is still to renounce all and everything
but Christ as the basis of our hope; it is to see
more of his glory and grace continually, and to rejoice with more joy in his unsearchable riches, and
inexhaustible fulness; it is to confess that as time
rolls on, and eternity advances, he is all our righteousness and strength; it is to feel that as knowledge increases, and grace grows, still we have
nothing but Christ, as a ground of confidence; itis
in all our conflicts, sins, fears, weaknesses, and
woes, to repair afresh to him, and just as we came
at first, with a full persuasion that we are welcome,
and thus ever to derive strength and courage from
him;-this is a life of faith in Christ-to be assured and to feel that as the branch has no life
apart from  the vine, nor the members from  the




130             LIFE OF FArnH.
head, so we have no spiritual life, but as we abide
in him.
3. See it in reference to PROVIDENTIAL DISPENSATIONS. Christ has told us once for all, that "all
power in heaven and earth is in his hands." Matthew xxviii. 18. The apostle has repeated the
declaration: "He is head over all things to his
church." Ephes. i. 22. So minute is the superintendence of his care over his people, that " the
very hairs of their head are all numbered." Again
and again we are assured, that " they that fear the
Lord shall not want any good thing." Psalm xxxiv.
xxxvii. That " he who spared not his own Son,
but freely delivered him up for us all, shall with
him also freely give us all things." Rom. viii. 32.
"That all things shall work together for good to
them that love God, and who are the called according to his purpose." Rom. viii. 28. " That
our light afflictions which are but for a moment,
work out for us a far more exceeding and eternal
weight of glory." 2 Cor. iv. 17. These are the
true and comfortable words of Holy Scripture, an.
the life of faith consists in believing they are true,
and in applying them to all the varying events and
occurrences and circumstances of our own individual
and humble history. Faith believes that in whatever straits and difficulties we may be found God
will never abandon us. It says amid seeming destitution, " God is my shepherd, I shall not want."
It replies when all things appear against us, " it
is wellr It believes that love is at the bottom of




LIFE OF FAITH.             131
all dispensations, however confounding to our wisdom, or disappointing to our hopes. It hushes the
murmur, wipes the tear, and suppresses the conmplaint, by the persuasion that all will end well. It
sings, as did good Habakkuk: "Although the figtree shall not blossom, neither shall fruit be in the
vines; the labor of the olive shall fail, and the fields
shall yield no meat; the flock shall be cut off from
the fold, and there shall be no herd in the stalls:
yet I will rejoice in the Lord, I will joy in the God
of my salvation." Hab. iii. 17, 18.
4. See the life of faith in reference to TIE SECOND
COMING OF CHRIST. " Ye turned to God from dumb
idols, to serve the living and true God, and to wait
for his son from heaven." I Thess. i. 9, 10. Such
was the apostle's description of the habitual frame
of the mind of believers in his day. A similar
representation we find in another place: " Looking
for that blessed hope, and the glorious appearing
of the great God, and our Savior Jesus Christ."
Titus ii. 13. As if it were the one great object
of their expectation, to wait for the second advent
of the Savior. If the Millenarians run into one
extreme in the prominence they give to this great
event in their meditations and discourses, so as to
make it predominate even over the first coming of
Christ, the great bulk of professing Christians run
into the opposite extreme of leaving it out too
much.  Oh, what are all the future events of time;
what are the changes that are to take place in
the history of our country, or the world, compared




32              LIPFS OF FAITH.
with the advent of Christ, when he saall come a
second time without a sin-offering unto salvation?
What should be so interesting to our hopes as
"the revelation of the Lord Jesus Christ from
heaven, with his mighty angels, when he shall
come to be glorified in his saints, and admired in
all them that believe." 2 Thess. i. 7-10. Illustrious day! Glorious scene! Here is the life of
faith, in contemplating these, and giving rise to
the most lively and animated hopes; and setting
the Christian in the attitude of expectation, and
the work of preparation.
5. Contemplate the life of faith in reference TO
ETERNITY, and THE GLORY OF HEAVEN. How concisely, yet how beautifully is this expressed by the
apostle: "We look not at the things which are
seen, but at the things which are not seen; for
the things which are seen are temporal, but the
things which are not seen are eternal." 2 Cor. iv.
18.  Oh, what simplicity, and yet what sublimity
of language! It was as if he had said: "Eternity is so clearly revealed to us in all its wonders
and glories, and is so vast and magnificent a scene;
and withal so near, that we scarcely seem to see.
the things of time, and have no inclination to turn
away from the boundless prospect of immortality
to look after them: and in all our estimates, oui
feelings, and our pursuits, we are guided and con
trolled by a regard to things eternal."  This is tht
acting of faith, to Mlleve in glory, honor, and im
mortality; and ti',a- of faith is to let eternit)




LIFE OF FAITH.             133
give the stamp and form of our character. It is
to treat heaven as a reality, and to let it mould our
very spirit. If this divine principle be in our souls,
we shall enter into the apostle's beautiful language
and say: "We know that if our earthly house of
this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal
in the heavens: for we that are in this tabernacle
do groan, being burdened: not for that we would
be unclothed, but clothed upon, that mortality
might be swallowed up of life. Therefore we are
always confident, knowing that while we are at
home in the body we are absent from the Lord.
For we walk by faith, not by sight."  2 Cor.
v. 1-7.
This, my dear friends, is the new, and spiritual,
and heavenly life you are called by your profession to lead: this is in fact the Christian life.
It is to this the apostle refers when he says: "Ye
are dead and your life is hid with Christ in God;
and when Christ, who is our life, shall appear,
then shall ye also appear with him in glory."
Col. iii. 3, 4. How different to all this is the way
of the multitude, "who are walking according to
the course of this world."-" They mind earthly
things." Their whole frame and temper of mind
is expressed in the inquiry: " Who will show us
any good?"  Sense is their region, and they never
rise out of it. Their only converse is with the
visible world. Beyond this they have no objects,
either of hope or fear; no springs of happiness;
12




i34             LIFE OF FAITH.
no sources of interest.  And even among those
who make a profession of religion, how little is
this subject understood and felt. How low is this
heavenly life, how feeble is the pulse of faith.
Do not the great bulk of those who call themselves Christians appear to be living far too
much by sense?  Not indeed that they are immersed in vice or gayety; but how deeply sunk
in worldly care, how  taken up  with worldly
comforts! No matter how pure, and how innocent the things may be in themselves, if they
hide scriptural objects from the eye of faith, they
are unlawful, as to their influence, when they do.his. Our profession implies a disposition, and a
iabit of seeking our highest objects of interest
and delight in things unseen and eternal; a daily
converse of the soul with God and Christ; with
heaven and eternity.  He that is*thus walking
will not allow himself to be long out of sight of
the cross; will not wander far from God in quest
of happiness. He will not shut himself up amid
terrestrial scenes, however rational or innocent. He
has a new principle in his nature, beside sense and
reason, for he has faith; and this is a restless,
powerful, and craving one, which aspires after
something higher, and better, and more enduring,
than anything he can see, or touch, or taste. He
is the subject of wants and woes, which only faith
can relieve and mitigate. Neither sense nor reason
can assist him to throw off his load of guilt, or
give satisfaction to desires which the world is too




LIFE OF?AITH.             135
poor to gratify.  Here, therefore, on this globe,
he finds himself a prisoner, sighing for escape from
the dark and limited region which he inhabits:
and it is only faith that can open for him the
doors, and make way for his excursion into the
invisible realities of eternity.
Alas! how small are our attainments in this
divine life, how much are we occupied and engrossed by things of time and sense. It is well worth
while to ask, what you know of this? You are
all living by faith or sight; either upon things
heavenly, or things earthly. On what is your soul
living? What is it that supplies your comfort?
Where does your spirit go daily to quench her
thirst after happiness; to the breaking cisterns of
created good, or to the fountains of living waters?
Sooner or later, the fullest store of the joys of sense
will be exhausted.  " All the dear delights of
earth are but the brood of time, a brood that will
soon take to themselves wings, and, with him that
that cherished them, fly away. Oh my friends,
it is but too common for many to suppose that
those who live by faith in the enjoyments of the
world to come, live upon mere imaginations. But
are they not mistaken? It is their enjoyments,
and not those of believers that are imaginary.
Pleasures, profits, honors, what are they? The
whole form only a kind of ideal world, a sort of
splendid show, like that in a dream, which when
you awake, all is gone. To grasp it, is to grasp
i shadow; and to feed upon it, is to feed upon the




136              LIFE OF FAITH.
wind."  Christ and his salvation-heaven and
eternity-are the only substantial realities; and
these axe the objects for which faith lives, and
toward which it is perpetually walking.
Receive then, dear friends, the word of exhortation, and seek to possess more and more of this
divine life. Understand clearly the nature and
operation of that great principle, which is the root
of all true piety. It is not only as sinners, and for
the purpose of justification, that you need faith,
but as Christians also for sanctification, consolation,
and perseverance. Every act of the spiritual life
is an act of faith; every step in the spiritual walk
is a step of faith. The Christian's course is not one
of doing merely, but of believing. Hisprayersare
the breathings of faith; his works are the actings
of faith; his penitence is the tear of faith; his joy
is the smile of faith; his hopes are the anticipations
of faith; his fears are the tremblings of faith; his
strength is the confidence of faith; his submission
is the acquiescence of faith. It is the eye that
looks at Christ; the foot that moves to him; the
hand that'receives him; the mouth that feeds upon him. It is not only by the activity of obedience, but by the silent and passive power of dependance, that the Christian is strong and victorious.
Here is the reason why so many professors are so
worldly and so weak; why they make such little
progress, and such small attainments; some of
them  are so much under the dominion of sense,
are so almost wholly given up to a life of sight




LIFE OF FAITH.              137
that they have neither time nor inclination to look
at the things that are unseen and eternal: while
others, though far more solicitous and laborious
about spiritual things, fix their attention, and exhaust their energies, upon toilsome self-sustained
struggles, to the neglect of faith. There is in them
no habitual looking to Christ, no abiding in him,
no vivid consciousness that all their springs are
in him, and that it is from his fulness they are to
receive and grace for grace. Theirs is a life of
working, but not of believing; they are lamentably
ignorant of the astonishing mightiness, yea, the
all-mightiness, there is in the simple act of believing; for what is this, but to be strong in the Lord,
and in the power of his might 
Do not forget that it is not possible to carry on
the growth of the Christian life unto the measure
of the stature of the fulness of Christ, apart from
this.  "It is only when that life is firmly-rooted
and grounded in faith, that the straight stem of
righteousness will rise up, and branch out into the
manifold ramifications of duty, and that it will be
crowned with the brightness and sweetness of the
amaranthine blossoms of love. When moral rectitude is disjoined from faith, there is no trust in it.
It may stiffen into pharisaical formality, or ossify
into stoical severity; or it may be withered by the
blights and cankerworm of expediency; or it may
tumble into the stye of Epicureanism and rot there.
When love is disjoined fiom faith there is no trust
in it. Capr ce may throw it to the winds; chance
124




138             LIFE OF FAITH.
may nip it in the bud; pridfe may blast it; vanity
may eat away its core; prosperity may parch it;
distress may freeze-it: lust may taint and poison
it; the slights and neglects which it must needs
experience at times, in a world of frailty and mutability, will assuredly sour and embitter it. Indeed, according to the true idea of Christian love,
and of righteousness, neither the one nor the other
can exist at all, except as springing out of faith.
Whereas, when faith is genuine and strong, in
proportion to its genuineness and strength, will it
infallibly produce righteousness and love; a righteousness and love which, having a living seed
within them, will be abiding."  A living faith,
and living works must, and do, always go together: they cannot live but in union with each other,
cut them asunder, and they both die. To think
of growing in grace, increasing in love, and abounding in the fruits of righteousness, which are by
Tesus Christ unto the glory of God, in any other
way than by faith, and strong faith too, is as irrational as to cut off the branch from the vine, and
to expect it, in that state, to bear the rich, full
clusters of the parent-tree.
It is by " the Life of Faith," you will bring glory
to God.  Confidence in the kindness, veracity, and
ability of a fellow-creature, affords a pleasure to
his own mind, and does him honor before others.
We please God, and magnify him before the world,
when we confide in him. For this purpose we are
placed where we are, and as we are,where we can




LIFE OF FAITH.             139
see nothing, hear nothing, touch nothing, but must
believe everything: and all this that we might
glorify him as a God that is faithful and cannot lie.
We see not God, nor Christ, nor heaven, and know
nothing about them, but by the testimony of Scripture. How then is God honored, when upon the
credit of his simple word alone, we prefer the invisible realities of eternity, to the visible things
of time; and amid all that is dazzling to sense,
gratifying to appetite, and dear to passion, spend
a life of self-denial, mortification, and separation
from the world; and in some instances die the
martyr's death.
Prove youselves, then, the children of faithful
Abraham, and stagger not at the promises of God,
through unbelief; but be strong in faith, GIVING
GLORY TO GOD. Believer, if you are brought into
dark and difficult circumstances, instead of allowing yourself to think you may stand excused for
the indulgence of murmuring and unbelief, consider
it rather as an opportunity and a call for the exercise of faith, and for thus glorifying God. The
thicker the darkness through which he calls you
to pass, and the more entirely destitute you are
of all help from every other quarter, the greater
is the opportunity for honoring him by trusting
him with all your concerns.
HoIJ blessed to its possessor is the life of faith.
"Believing in Christ, we rejoice with joy unspeakable and full of glory."-" Because thou hast seen
me," said Christ to Thomas, " thou hast believed;




140              LIFE OF FAITH.
blessed are they that have not seen, and yet have
believed." John xx. How sweetly does confidence
even in an earthly friend, relieve the mind from
distressing fears and apprehensions; and this relief
is in exact proportion to the ability and willingness
of this friend to assist us, and the benefits we expect from his generosity. What then must be the
relief afforded to the agitated mind of the Christian,
by confidence in God, reliance on Christ, and the
hope of glory. " Great and wonderful is the consolation such a life affords. In all the vicissitudes
of life and horrors of death, nothing can cheer and
fortify the mind like this. By faith in Christ, and
the unseen world, we can endure injuries without
revenge, afflictions without fainting, and losses
without despair.  Let the nations of the earth
clash like potsherds, one against another; yea, let
nature herself approach toward her final dissolution; let her groan as being ready to expire, and
sink into her primitive nothing: still the believer
lives! His all is not on board that vessel! His
chief inheritance lies in another soil."
" His hand the good man fastens on the skies,
And bids earth roll, nor feels her idle whirl."
How obvious is this to the most superficial
thinker! Faith, when the report believed is a
joyful one, must be productive of delight. Who
can believe glad tidings and not be made glad?
Hence the reasonableness of those exhortations




LIFE OF FAITH.            141
which call upon us to rejoice in th'e Lord. There
is more real happiness in the believer's mind, when
in the very midst of poverty and trouble he exercises
a lively confidence in God, than the richest worldling on earth enjoys, when surrounded by all his
untold wealth, and incalculable possessions. To
feel our own poverty, emptiness, nothingness, and
yet at the same time to feel in all the confidence
of faith, our fulness in Christ and our title to an
inheritance, incorruptible, undefiled, and that fadeth not away, is one of the most felicitous states
of mind we can attain to in this world, uniting as it
does, the deepest humility with the most exalted
and triumphant anticipations.
The life of faith will not last always, but will
give way to a life of eternal vision. We are walking by faith to see Jesus as he is, and to be like
him. " Thy word," said the Psalmist, " is a light
unto my feet, a lamp unto my path:" and faith is
the hand that holds it, as we pass through
the darkness of this our earthly sojourn, and the
deeper shadows of the grave: but when our spirits
emerge into the regions of glory and the realms of
immortality, we shall need the lamp no longer, for
"there is no night there." Oh, what a moment will
that be when the lamp of faith will be suddenly
extinguished, not amid the darkness of eternal
night, but amid the splendors of everlasting day
and the prospects of the heavenly world, and its
tiny spark shall be lost amid the blaze of glory
pouring from the throne of God! How will the




42             LIFE OF FAITH.
soul endure the scene which shall then burst upon
her view?
Be this then your prayer, my dear friends, your
sincere and earnest prayer: "Lord, increase our
faith." Be willing to have the world displaced
from your soul, to make room for the objects of
faith; and be ever ready to come from the dazzling
glare of earthly scenes, to feel the steady illumination, and dwell in the calm and holy light that
shines from heaven on your path. Study as well
as read the Scriptures, and meditate much upon
their contents. Frequent and devout converse
with the objects of faith, is the best way to have
it increased. Watch diligently against the influence of those objects which have a fatal tendency
to eclipse its light, to obstruct its operation, and
enfeeble its life; namely, sensual pleasure; eager
pursuit of the world; and a too intimate converse
with those who mind earthly things.




INFLUENCE OF OLDER CHRISTIANS.    143
No. IX.
INFLUENCE OF OLDER CHRISTIANS.
MY DEAR FRIENDS: A subject of considerable
interest and importance has often occurred to me,
when meditating on the state of the Christian
Church, and that is, the influence which the conduct
of its senior members has over those who have late-?y commenced the divine life.  It is obvious from
all the principles of our nature, that this must be
considerable, either for good or for evil; and that
if it do not encourage and strengthen them in the
way, it must enfeeble and dishearten them. It is
so fearful a thing to cast stumbling-blocks in the
path of a Christian brother, and to disturb his
peace, much more to endanger his soul, that it becomes us all to take heed to our steps, both for his
sake and our own.
You must be aware that those who are but
lately converted to God, and have just assumed
the Christian profession, look with attention and
deference to others of long-standing in the church,
and are apt to make them  their patterns and
standards. In the army, the veteran soldiers have
great influence in training the young recruits, in
forming their character, and fitting them for service: in a manufactory, the habits of the workmen




144             INFLUENCE OF
have a considerable share in guiding those of the
apprentices; and in a family, the younger children
imitate the older ones. Thus it is in the church
of God, the younger look up to those who are more
advanced in age, or in experience. It is very true
that they have a perfect standard m the word of
God, which they ought to consult, and to which
they ought to seek for grace to conform themselves,
without considering what other and older believers
do. Instead, however, of studying the nature, and
claims, and extent of vital Christianity in its own
inspired records, and thus imitating the divine original, they are but too apt to look atit as it is to be
seen in their fellow-professors, and thus by copyingfrom a copy, and that but an imperfect one too,
they go on multiplying the sadly defective exhibitions of practical religion, with which the church
always abounds. It is not, however, till they
have experienced considerable surprise by their
first acquaintance with these imperfect patterns,
that they are brought tc imitate them.
"It has not, I believe, unfrequently occurred
that young converts in the ardor of their first love,
and while much unacquainted as yet, with what
is called the religious world, have looked upon
the church of Christ, as a sacred enclosure, within
which dwelt scarcely any other than a kind of
heavenly inhabitants, as a sort of vestibule to the
temple above, where as these blessed spirits were
putting off their earthly affections, and preparing
to enter into the presence of their divine Redeemer,




OLDER CHRISTIANS.           145
they could think or speak of little else than the
glory that awaited them; and by whom every addition to their number would be hailed with delight, and welcomed as an accession to the fervor
of their piety. In such society, these novices expected soon to attain to the full maturity of the
Christian character, and ripen into the greatest
perfection attainable on earth. They anticipated
the sweetest and holiest intercourse, an almost
unearthly spirituality, and an uninterrupted strain
of religious conversation in the communion of
saints —but alas! what a woful disappointment
did the reality produce; in the sacred enclosure
they found worldly-minded professors, almost as
intent upon things seen and temporal, as any they
had left without the gates; in the vestibule of
heaven, they beheld men and women covered with
the dust, disordered with the anxieties, and given
up to the enjoyment of earth. They saw little
but the world in conduct, and heard little else in
conversation. A cold chill fell upon their hearts,
which seemed at once, like a frosty atmosphere
acting upon a newly-exposed plant, to check the
ardor of their religious affections; and even they,
lately so fervent, soon sunk and settled down into
the lukewarmness of those among whom they had
come to dwell. It is true they expected too much;
they had formed a standard for the church militant,
too nearly approaching that of the church triumphant; but still, even persons with a more correct
knowledge of professing Christians, and with more
13




146             INFLUENCE OF
sober expectations of what was to be derived from
them, have upon coming among them, experienced
much less of the benefits of fellowship than they
expected. This should not be. Happily it is not
always thus. In our churches are to be found
some, who by their knowledge, piety, and experience, are nursing fathers and mothers of the young
Christian, and who, by the blessing of God, breathe
into him their own spirit."
In this way it is that the church of God is kept
down in its spiritual attainments, and does not
make that advance to the higher degrees of
knowledge, faith, and holiness, which might be
expected, and which is so much to be desired. I
have no need to prove that the church is not distinguished in our day by the eminence of its spirituality and heavenly-mindedness. It has much
zeal, activity, and liberality, and in these things
we cordially rejoice, but they are most fearfully
mixed up with a prevailing worldliness in many
of its aspects and operations; and it may be feared
that the dazzling splendor of missionary movements, and the bustling scenes of zealous labor,
have too much drawn away Christians from deep
communion with their own hearts, and with the
spirit of God. What a flexible and accommodating
morality has infected our business transactions!
What an acrimonious and uncharitable spirit has
soured the temper of the various denominations
toward each other! What a languid faith, and
feeble fluttering hope, characterize the frame of the




OLDER CHRISTIANS.             147
balk of professors! As if the missionary ardor
might be accepted as a compromise for all deficiencies in the more laborious, painful, and selfdenying exertions of the Christian life. External
action and doing, has with many, become a substitute, for heart-watchfulness, the subduing of sin,
and holy communion with the spirit. And to
whom are these deficiencies to be attributed but to
the older professors of religion? Were they generally as eminent as they should be; were they
patterns of that elevated, consistent, experimental
religion, which might justly be looked for from
the growth of twenty, thirty, or forty years; were
they free from the inconsistencies, which mar the
beauty, and diminish the power of the Christian
profession; were they shining as lights in the
world, reflecting the beauties of holiness, breathing
the spirit of devotion, and abounding in the fruits
of righteousness, which are by Jesus Christ unto
the glory of God; then the younger brethren and
sisters, as they were born into the family of God,
would be likely to partake of their spirit, to follow
their conduct, and imitate their character; and a
succession of eminent and devoted professors would
be maintained.
I do not mean to say, or to insinuate, that the
senior members of the church under my care are
more  deficient than  those of other churches
Certainly not. There are not a few of you whc
are " my joy and hope," and will be, I trust, " my
crown of rejoicing in the presence of our Lord, as




148             INFLUENCE OF
his coming." I write for others who are not the
subjects of my pastoral oversight, as well as for
you, and am laying down general principles, for
universal application.
May I then, my dear friends, solicit your serious
and prayerful attention to the subject of this Address; you I refer to, who have, in age and standing, already attained to the character of fathers
and mothers in Israel, or who are advancing to it.
Do not dismiss the matter as of no importance,
nor let your modesty or your indifference lead you
to imagine that your influence is less than I have
stated, and that therefore the subject is not worth
your consideration.  Do not refuse to examine,
and well weigh it. You are doing good or harm,
to younger Christians. They will consider your
conduct, whether you wish it or no. Their eyes
are open to what you do, and their ears to what
you say, when you little think of it. You cannot
retire from observation, nor dwell in seclusion so
deep as to elude all scrutiny. You must be influential. You ought not to wish, or attempt to be
negative. You are a candle lighted, to be put, not
under a bushel, but in a candlestick, to give light
to all that are in the house. Younger professors
are continually coming around you, both in the
transactions of business, and in the intercourse of
friendship, and are imbibing an influence from you,
whether you intentionally exert it or not. Their
character is forming imperceptibly by you, unconelously to themselves, under the power of your




OLDER CHRISTIANS.           149
example. There is no need of your saying, " Act
as I do;" nor of their replying, "I will." The
influence goes on without such formalities. Their
tone of piety rises or falls to the key-note you
strike: their zeal cools or grows warm by yours.
moral principles fasten or loosen their roots in their
hearts, as yours appear to be fixed or fluctuating.
I am aware that this influence has limitations,
and that many new converts to God, set out on the
life and walk of faith, with such a decision of
character, such a strong faith, and su.l a:i ardent
love, as to resist the example, and condemn the
worldly-mindedness of many of those who have
been long in the way of godliness. They retain
their spirituality and devotional feeling amid
much that is calculated to repress them: but to
do so, they find it necessary to retire from the
intimacy of many who had been in Christ long
before them.
If you are not aware of the importance of this
subject, the pastors of the churches are. They
know, and some of them  bitterly lament, the
influence of their elder members. They see amid
all their zeal and solicitude to raise the tone of
piety in their churches, a counteracting power
exerted by many who ought to be foremost in
lending their help to forward so desirable an object.
I know both clergymen of the Church of England,
as well as Dissenting Ministers, to whom  this
must be a sore grievance. The pastors will labor
to a considerable extent in vain, in endeavoring
13*




[50             INFLUENCE OF
publicly to promote the spirituality of their flocks,
if the more influential members of the community
do not sustain their efforts in private.
Be careful, then, not to throw stumbling-blocks
in a brother's way, even in little things. There
are two ways in which you may do this: FIRST,
by doing what is positively wrong, or of doubtful
propriety. I do not now allude to immoralities
and vice. Such things, I am happy to say, rarely,
very rarely, occur among us, but I refer to the
lesser violations of Christian propriety; such for
instance, as the indulgence of bad tempers; offences
against love, gratitude, and humility; the practice
of those dishonorable artifices which are so common in the modern system of trade; conformity to
the world in spirit, entertainments, dress, and
amusements; and covetousness, hard-heartedness,
and indifference to the cause of religion in the
world. Fathers and mothers in Israel, I beseech
you, for the sake of the "young men," and the
" little children," that you abstain from such
things. Do not give the sanction of your example,
the aid of your influence, to the spread of a diseased religious profession, in which such leprous spots
as these are continually breaking out.
And should there happen to be anything of
doubtful proprzety, a mere matter of taste and
gratification; a matter about which the Christian
world are somewhat divided; a matter condemned
by the more spiritual part of the church; a matter
seemingly though not in reality, at best half way




OLDER CHRISTIANS.           151
between good and evil, resting on the very line
of demarcation between right and wrong, partly
on one territory and partly on the other; in such
a case, the better instructed and more experienced
members, should abstain from these appearances
of evil. Should not they be the first to set the
example, and to give out a pattern of self-denial?
Should not they be the leaders of the cross-bearing
company 2 Should not their younger brethren
and sisters see how far advanced they are in the
virtues of forbearance, temperance, and separation
from the world? Should not they lend their aid
in training the new converts to that hardy, enduring, self-denying religion, which is implied in the
Christian profession? Observe the example of the
apostle PAUL. Speaking of eating meats offered
to idols, he says: " Take heed lest by any means
this liberty of yours becomes a stumbling-block to
them that are weak. And through thy knowledge
shall thy weak brother perish, for whom Christ
died   But when ye sin so against the brethren,
and wound their weak conscience, ye sin against
Christ. Wherefore, if meat make my brother to
offend, I will eat no flesh while the world standeth,
lest I make my brother to offend." 1 Cor. viii.
The general sentiment contained in this beautiful
and generous passage, is an affectionate solicitude
on the part of older, and better instructed, and
stronger professors, not to enjoy any gratification,
or to do anything, which should have the tendency
to rervert the principles, mislead the conscience,




152             INFLUENCE OF
perplex the reasonings, or grieve the minds of
such as are weaker or younger in the faith. What
arguments and motives does the passage contain!
By misleading such persons we sin against the
brethren, wound weak consciences, endanger immortal souls, sin against Christ! Aged professors
read this; ponder it; tremble; and decide.
It is also to be remembered that it is not merely
the whole course of a Christian's conduct that has
this influence, but perhaps some one single transaction, different from the one I have just supposed,
which is regarded as a sort of test-act by younger
converts. There is some one decision which he is
to make, some single instance which he is to exhibit, some isolated position which he is to occupy,
upon the manner of conducting himself in which,
many will form  an opinion, not simply of his
character, but of the rule which they are to prescribe to themselves. His conduct in that one
transaction, will perhaps, send out an extensive
and permanent influence over the whole character
of many. If he has grace to act well in that
instance, they will be led at once, in imitation of
his example, to adopt a high standard, a lofty model
of Christian profession; they will depart with a
high notion of what is required in a follower of
Christ, and with a fixed and determined purpose
to follow whatsoever things are lovely and of good
report. Whereas, if unhappily he fail, and exhibit
a flexibility of principle, and a spirit of compromise,
they, from that hour, obtain in his conduct, an apol



OLDER CHRISTIANS.           153
ogy to others, and a quietus to their consciences
for an unspiritual, worldly-minded, and inconsistent profession.
SECONDLY. You may put stumbling-blocks in
the way of younger Christians, not only by doing
what is wrong, but by not doing whatis right;
by a deficiency for instance, in seriousness, devoutness, diligence, and spirituality. There is a radical defect in the religion of many professors, not in
morality, but in spirituality. They do not appear
in earnest. Their character and conduct do not
bear and exhibit with sufficient distinctness, the
impress of the cross; the image of God; the seal
of the spirit; the stamp of eternity; the likeness
of heaven. A Christian is, or should be, a man
who takes not only the form, but the hue of his
character from the Bible; and that should be a
hue of heavenly color. Now where this to a considerable extent is wanting in older professors, its
influence on younger ones must be sad indeed. If
they hear little of devout conversation from your
lips, they cannot of course attach any great value
to spirituality of mind. If they see you habitually
absent from  the  prayer-meetings, they cannot
entertain any ideas of tbe importance of social
prayer. If they do not see you at the week-day
sermon, they are not likely to feel it of any consequence to take an hour from business or pleasure,
to be there themselves. If they hear you murmuring and discontented, impatient and rebellious;
or even if they see you gloomy, cheerless, ana




154             INFLUENCE OF
disconsolate in trouble and sickness, how it must
tend to diminish their sense of the power and
value of religion, and to discourage them in the
prospect of affliction, which may be coming upon
them. 0 my beloved friends, do consider these
things: and the Lord give you understanding.
These remarks apply, of course, with peculiar
force to such of you as are parents, and are masters
and mistresses, and who have fellow-members in
your own household, among your children and servants. What patterns of godliness should such
young Christians expect to see in us! And what
expectations of this kind have they not a right to
entertain? Have we any reason to be astonished, or
to complain of their low degrees of piety, if ours
are not high?  Let me remind you that it is not
the unconverted branches of our families, that
should excite our solicitude, and engage our care,
but the professedly converted. While we should
be anxious to bring the former under the influence
of religion, we should also be no less so, to carry
on the others to higher degrees of religion. Let us
ask if our conduct at home is of such a nature, as
is calculated to make the piety of heme flourish
around us.  Is there that consistency, that spirituality, that amiableness, that regularity in private
prayer, and that fervor at the family altar, which
shall encourage, instruct, confirm, and assist the
young disciples which sit or wait at our table?
How emphatically does this subject speak to the
DEACONs o our Churches! Thev, as office-bearers,




OLDER CHRISTIANS.           155
are, next to the pastor, the most prominent members of the community of saints. "What manner
of persons ought they to be in all holy conversation
and godliness." They, like the Pastor, should be
"ensamples to the flock."  In the original directions given by the apostle to the mother-church at
Jerusalem, for the choice of these officers, its members were to look out for "men of honest report,
full of the Holy Ghost, and wisdom." And they
chose STEPHEN, and others, "full of faith and the
Holy Ghost." Acts vi. How solemn, how holy,
how responsible, and in some respects, how fearful
a thing is it to bear office in the church of Christ;
in that church which he has purchased with his
blood, which he died on the cross to redeem, and
lives to govern as a priest upon his throne. What
men should our Deacons be, as well as our pastors!
How holy, how spiritual, how sympathizing, how
diligent, how devoted to the welfare of the church!
As they hold their walks amid the members on
sacramental seasons, distributing the memorials
of the Savior's dying love, with what reverence
and affection should they be beheld, as men of unblemished reputation, and of eminent piety! What
sacrifices of time, taste, and gratification; what
self-denial, and labor; should they not be prepared to make for the benefit of the members?
Wisdom in council, skill in managing the secular
affairs of the church, tact in business, are not the
only qualifications required in them, who are
placed so near the ark, but the spirit of faith, pray



156             INFLUENCE OF
er, and eminent piety. As they s'and and wait in
the house, or minister at the table of the Lord, it
should be as clad in the livery of holiness, and
bearing the image of Christ. Whoever is deficient
in piety, it should not be they. Whoever casts
stumbling-blocks in the way of the brethren, it
should not be they. If the spirit of godliness were
about to depart from the church, they should stand
in the gap, and prevent the glory from leaving
the temple.
This subject however does not appertain exclusively to any one class of our senior members, but
belongs to them  all. The apostle takes it for
granted that a Christian's attainments and usefulness should be in proportion to the date of his pro.
fession: "When for the time ye ought to be teach
ers," was his language to the believing Hebrews.
What then ought to be the extent of your knowl.
edge, the maturity of your graces, the depth of
your experience, the perfection of your example,
the power of your influence, and the measure of
your usefulness, who have been planted so many
years in the courts of the Lord? What a beautiful record is it in sacred history of AQUILA and
PRISCtLLA, that this holy pair employed their riper
knowledge and their richer grace in instructing the
young and eloquent APOLLOS in the way of the
Lord more perfectly. And you know a preacher
and a pastor, who is not ashamed to avow his obligations to a poor and godly couple, long since gone
to their rest, who by their simple piety, consistent




OLDEI CHRISTlaNS.            157
conduct, friendly disposition and mature experience, nurtured the germe of religion in his heart,
and helped to train the young disciple for usefulness in the church of God. They watched him
with the solicitude of a father and mother in Israel, instructed him in their lowly cot, in the principles of the gospel, relieved his perplexities,
gathered out the stones from  his path, and aided
to establish him in the paths of righteousness and
peace. How few of the older disciples of the Lord,
are thus disposed to open their doors to the young
inquirers after truth and salvation, and to act the
part of nursing fathers and nursing mothers, to the
new-born babes in Christ. How useful might be
THE OLDER FEMIALE MEMIBERS of the churches, in
employing those seasons of intercourse which arc
continually occurring with their younger friends, to
cherish in their minds the spirit of faith, prayer,
and holiness. Instead of this, is not too much of
the time spent in useless gossip, frivolous chit-chat,
and vain discourse on fashion, dress, and news?
O ye matronly professors, consider how important
is the right formation of the female character.
Recollect that those young women, who frequent
your house, listen to your conversation, and are
looking up to you as examples, will perhaps, be
one day placed at the heads of the families like
you, and will exert some influence upon the world,
through their husbands and their children: and
recollect also, that they will be likely to take the
tone of their religion, the standard of their woman14




158              INFLUENCE OF
ly piety from you. Endeavor, then, to breathe into
their souls the spirit of ardent and consistent religion, repress the disposition to vanity, mould them
to sobriety of judgment, and train them, as you
have opportunity, to elevated sentiments of usefulness. Blessed is that woman, she is indeed a
mother in Israel, who, by her amiable, cheerful
disposition, united with good sense and engaging
manners, attracts the younger females to her
society; and who, when they are gathered round
her, exerts her influence to render them blessings,
both to the church and to the world. It is an ill
sign for a middle-aged female professor of religion,
when the more frivolous of the young are the fondest of her society, and the more spiritual retire from
it. Perhaps some will reply: "We ought to exhibit religion to young people with a cheerful aspect."  Certainly you ought. I wish you to appear ever happy in their presence; the very type
of peace; carrying, in the sunshine of your countenances, the index of a mind at rest, and a proof
that you are the children of light, walking in
light;-but this is different from froth, and merriment, and levity. The cheerfulness of a Christian
should be joy and peace in believing; rejoicing in
the Lord, a serious joy, a joyful seriousness.
"Speak thou the words which become sound doctrine, that the aged women be in behavior as becometh holiness-teachers of good things; that
they may teach the young women to be sober, to
love their husbands, to ove their children, to be




OLDER CKEISTIANS.           159
discreet, chaste, keepers at home-that the word
of God be not blasphemed." Titus ii.
Let all, then, whether male or female, solemnly
inquire, whether they have ever yet sufficiently
estimated the importance of the subject of this
address.  Let them  recollect what their own
ideas and expectations were of older Christians,
when they entered the church, and what surprise
and disappointment they experienced. Let them
consider in what light it may be supposed they
now appear, to those younger believers who have
lately become acquainted with them, and ask
themselves if no surprise has been felt at seeing
them no more distinguished for spiritual attainment. Let them look round, and see if some are
not violating consistency, and pleading their example. Let them  especially remember, how responsible is their situation, and how fearful a thing
it is to be the means of lowering in young believers,
the ideas of the solemnity and spirituality of the
Christian profession, and of spreading lukewarmness through the Christian church.
Young believers, I would conclude with a few
hints to you. Do not expect to find the Church
of Christ composed of spotless characters. Do not
allow yourselves to be staggered, almost to halting,
by the imperfections you observe in older professors. You will see in the interior of the church
some things that will perplex you. Still, however,
remember that if there be more sin among professors than you expected, the e  z s( n )re holiness




t60      INFLUENCE OF OLDER CHRISTIANS.
than you see or know.  Multitudes of eminent
Christians are unknown to you, and it is perhaps
the most inconsistent ones that you happen to know
best. Guard against a censorious, suspicious, and
arraigning temper. Cultivate the spirit of charity,
so beautifully described in 1 Cor. xiii. and be as
candid toward the imperfections of others, as a regard to the claims of truth and ho-iness will allow;
and no more.  Especially remember to guard
against the insidious influence of the defects and
inconsistencies of older professors. Adopt as yot:
standard the word of God. Take up your opinion
of what religion is, by looking at this, not at the
conduct of senior Christians, or any Christians.
He that would form a correct idea of the glory of
the sun, must see the luminary as he shines from
a cloudless sky, and not as he is reflected, in a distorted forni, from the troubled surface of the turbid
lake.




THE SPIRIT OF PRAYER,         161
No. X.
THE SPIRIT OF PRAYER.
MY DEAR FRIENDS: Very little need be said to
prove to you that the duty and privilege of prayer
appertain to a believer in Christ, and occupy a
high place among the obligations and delights of
the child of God. The whole Bible teaches us the
importance, necessity, and blessedness of this devout exercise of the soul. The Old Testament, as
well as the New, proves that the spirit of true
godliness is a spirit of supplication; and the Psalms
of DAVID will ever remain a manual of devotion
for the believer, in which he will ever find some
of the fittest words to pour out the breathings of
his heart to God. What I design in this address,
then, is not so much to state the obligations to
prayer, as to enforce the cultivation of the SPIRIT
of prayer.
In almost all occupations, acts, and habits, in
which man can be engaged, and which recur at
regularly returning periods, there are both spirit
and form; in other words, the visible action, and
the animating spirit imbodied in that action;
hence we speak of the spirit of patriotism, of commerce, of enterprise, of religion, of prayer-by
which we mean a something beside the action
14*




162         THE SPIRIT OF PRAYER.
and of which the action is but the expression.
The idea is taken from  the compound nature of
man, vhere, beside the outward and visible form,
there is the inward and invisible soul, by which
the former lives, moves, and acts. Now as there
may be the form of man without the spirit of mans
so there may be the form of any particular virtue
or exercise, without the living animating spirit.
The apostle speaks of some who have the "form
of godliness, but deny the power [i. e., the spirit]
thereof:" 2 Tim. iii. 5. And what is said of godliness as a whole, may be said of that particular
part of it which I am now considering.
I shall therefore state what I mean by "the
spirit of prayer," and then enjoin its cultivation.
To the possession of this spirit it is necessary
we should have a large measure of those elements
of which all true prayer is composed. There must
be a deep, abiding, and impressive sense of want;
for prayer is the language of fe.t necessity. Our
sense of guilt, depravity, ignorance, weakness, folly,
danger, must be lively, penetrating, and humbling.
Without this sense of want, praying is only words
and heartless forms; mere hypocritical pretence;
a mimicry of devotion; while on the other hand,
the more we have of this, the more we have of
the spirit of prayer. Is this then our view of our
state?  Do we carry about with us continually an
affecting consciousness of our numerous and pressing wants?  Have we a sense of destitution,
always humbling, often afflictive and oppressive?




THE SPIRIT OF PRAYER.         163
Do we " groan, being burdened," under a sense of
our guilt and weakness? The feeling of fulness
and sufficiency, whether of strength or anything
else, is the very opposite of the spirit of prayer.
The church of Laodicea, which said " they were
rich and increased with goods, and had need of
nothing," could have had none of the element of
prayer. Poverty of spirit is essential to this.
But connected with this, and arising out of it,
there must be a conscious dependance upon God:
a habit of regarding him, and looking to him as the
source of supply: a feeling similar to what the
Psalmist experienced when he said: "All my
springs are in thee."-" My soul wait thou only upon God, for my expectation is from him."-" I will
lift up my eyes unto the hills, whence cometh my
help. My help cometh from the Lord who made
heaven and earth."-" With thee is the fountain
of life." A prevailing habit of dependance upon
God, a consciousness that he is our only and allsufficient resource, is the very spirit of prayer.
To this must be added the exercise of faith and
confidence in God through Christ.  "He that
cometh to God must believe that he is, and that
he is the rewarder of all them that diligently seek
him."  Without faith there can be no acceptable
worship. " Let him ask in faith, nothing wavering," said the apostle, "for he that wavereth is
like a wave of the sea driven with the wind and
tossed. For let not that man think he shall receive anything of the Lord." James i. 6, 7. We




164         THE SfIRIT OF PRAYER.
must believe in God's character as a God of love,
delighting to dispense happiness to his creatures;
as a God of wisdom and power, able and willing
to do exceeding abundantly above all we can ask
or think. We must believe that prayer is his own
appointed method of approaching him, and that
which is agreeable to him, welcome to him, and
well-pleasing in his eyes; that we can never please
him better than when we go with enlarged desires
after spiritual blessings to his throne; nor do him
greater honor than when we expect large communications of his grace. We must believe in Christ
as the only way to the Father, and believe that by
this way, and this only, he is ever accessible.
Such a faith is a necessary and an important element in the spirit of prayer. The stronger and
more prevailing this is, the more fervent and delightful will be our supplications at the throne of
the heavenly majesty. By such views of God and
Christ, we shall be irresistibly drawn to the footstool of divine mercy.  Our lukewarmness will
Kindle into holy warmth under such persuasions
of the inexhaustible bounty of God, and we shall
feel the sweet attractions of his love, dissipating
our fears, removing our reluctancei and engaging
our confidence.
The spirit of adoption as a fruit of this faith, is
also an element of the spirit of prayer. We are
to come with boldness to the throne of grace. That
is, we are to come in the spirit of a child, conscious
that he is ever welcome to his Father in heaven.




THE SPIRIT OF PRAYE;.         165
This is beautifully described by the apostle where
he says: "Ye have not received the spirit of bondage again to fear; but ye have received the spirit
of adoption, whereby we cry, Abba, Father." Rom.
viii. 15. None can pray acceptably to God or comfortably to themselves, but in this spirit. Prayer
is not the language of fear and dread, but of love
and confidence. It is not a groaning extorted by
the pressure of mere misery, like the howling of
wild beasts, to which indeed the Lord likens the
petitions of wicked men in their sorrows, where
he says: "They have not cried unto me with their
hearts, when they howled upon their beds;" Hos.
vii. 14: but it is the breathing forth of our wants
with an affectionate confidence in him who alone
can supply them. The more clearly we realize
the character of God as our reconciled Father in
Christ, and our relation to him as his children, the
more we possess of the element of the spirit of
prayer.
An habitual and trustful anticipation of allfrom
God, which he has promised in his word, author.
ized us to ask, and encouraged us to expect, is another thing essential to this spirit. If God had
given us no promises of blessings, no warrant to
ask for them, no reason to expect them, prayer,
if presented at all, could be offered at best but in
painful uncertainty, in gloomy despondency, or in
feeble and fluctuating hope.  There might ty
possibility be prayer, but there could not be the
spi it of it, which certainly implies a cheerful ex



i66         THE SPIRIT OF PRAYER
pectation of being heard, answered, and blesstd,
Such, then, are the elements of the spirit I am.low enjoining, a deep sense of want, and of dependance upon God; a lively faith in God as the
hearer and answerer of prayer, and in Christ as
the medium; a spirit of adoption, and a trustful
expectation of such blessings from God, as are
needful for our real welfare. In the absence of
these things, however we may abound in the exercises and the forms of devotion, there can be no
prayer.  These constitute the very soul of all
piety toward God, and without which the best
composed formularies and the most evangelical
sentiments, are but as the statute or the corpse,
without the animating mind. These are necessary to all acceptable petitions to God: and the
more they are cultivated, the more we shall feel
disposed and enabled to pray: these cherished in
the heart will make every place an oratory, and
produce not merely an occasional, but an abiding
intercourse with God.
But another thing intended by the spirit of
prayer, is a scriptural, intelligent, and deep conviction of the necessity, utility, and value of this exercise; a state of mind the very opposite of that
expressed by some of old, who said, " What profit
should we have if we pray unto him." Job xxi. 15.
The design and utility of prayer are altogether
set aside or attempted to be set aside by worldly
and wicked men, and that by various modes of
false reasoning: and even lukewarm  Christians




THE SPIRIT OF PRAYER.          161
are occasionally entangled in the sophisms and
fallacies of such infidel objections. But a man in
whom lives the spirit of prayer, is little troubled
with such cavils and difficulties.  He not only
bows to the authority of God who has enjoined
the exercise, but he sees too clearly the evidences
of its utility, and has tasted too sweetly its rich
advantages to stand in any doubt about the matter.
He has proved its direct tendency to improve his
character, to lighten his cares, to alleviate his
sorrows, to subdue his corruptions, and to obtain
the blessings which he needed; and, therefore, by
the results of his experience, as well as by the testirnony of Scripture, and the consent of the church
of God, he has learned to think highly of prayer.
It is in him a rooted conviction that it is not a vain
thing thus to serve the Lord. He has learned to
consider prayer the very soul of godliness, and the
life of religion; and forms his estimate of the degree of piety collectively or individually possessed
by others, by the degree of prayer to which they
have attained. With him a man of piety means
a man of prayer; and an eminent Christian is one,
in whom  is an eminent measure of the gift and
grace of prayer.
The spirit of prayer means, a love to the exercise,
and an habitual delight in it. It is that state cf
mind, at least resembles it, which in secular
matters we call having a taste for anything;
which in addition to the performance of the thing,
implies a delight in the performing of it; which,




168         THE SPIR1T OF PRAYER.
though it may refer to a matter of duly, con ert,
the doing of it into a privilege, and takes off the
idea of compulsion, and hardship, and penance.
Prayer is the delight of him in whom  dwells the
spirit of it. The closet is his beloved retreat, to
which he is drawn by an attraction, like that
which allures us to the society of a beloved and
valued friend in his own home when he is alone.
He does not go there to perform a penance, quiet
his conscience, and get rid of a task which must
be done, and the sooner it is done the better. No.
He loves to go and disburden his mind, and express his wants, and breathe out his desires to
God. He loves God, and his prayers are his communings with God. It is to no other than God,
supremely good and glorious, and to his God by
covenant engagement, that his soul elevates herself in prayer-elevates not only her intellect, but
her conscience, her affections, her sympathies-her
whole immortal and ethereal self; not to speculate,
but to adore-to commune —to breathe out his love,
and desires, and longings, into the very bosom and
heart of the High and Holy One. It is to God
through Christ, and by the Spirit's help that he
speaks, and opens his lips in ingenuous confession,
grateful thanksgiving, adoring praise, and strong
supplication; and there also, while prostrate before
the flowing fountain of life, he expands his heart
to receive the vital streams of light and love, as
they gush from their crystal and perennial source.
Now this is joy, and peace, and sacred delight.




THE SPIRIT OF IPRAYER.         169
True it is, that it is not always so. There are
seasons when, through the chilling influence of the
world, the power of unbelief, and the urgency of
care, or the pressure of anxiety, he too much neglects his duty and slights his privilege; but still,
just in proportion as the spirit of prayer is possessed by any one, is there a love of prayer —and this
love is the spirit of it.
Where this state of mind exists in a high degree,
there is, in addition to the habit of prayer at stated
seasons, a prevailing disposition to blend the exercise of it with all the occurrences of life, and to
permeate and season the whole of our character
and conduct with its blessed and sanctifying influence.  The man in whom it dwells gives himself
to prayer; surrenders up his mind, and heart, and
conscience, and life, to its guiding and controlling
power.  In one sense he literally "prays always,'
and " continues instant in prayer." The morning,
and evening, and mid-day visit to the throne of
grace do not satisfy him; nor even "the seven
times a day" calling upon God. His heart, like a
round ball which needs but tne gentlest impulse
to set it in motion, requires only the slightest incident to give it a direction toward God in the act
of prayer. Is he going into any new situation of
trial and of danger, he runs by prayer to God as
his shield and buckler. Does he foresee the coming
storm of affliction, he places himself by prayer in
the refuge provided. Has some premonition of
approaching prosperity been granted him, he an15




170         THE SPIRIT OF PRAYER.
ticipates its ensnaring influence by fervent suppl.
cation. He thus watches unto prayer, looking
around him, and before him, for the circumstances
which render it necessary and important. And in
addition to this also, he lives in the practice and
the confirmed habit of ejaculatory prayer.  He
seems never to trust himself far from the throne
of grace; and walking with God, realizes his presence everywhere.  In his house, as he silently
surveys his mercies or his trials, he often sends up
a short petition for a sanctified use of both; and,
when seated amid his children, secretly aspirates
the desire: " Oh that Ishmael may live before thee."
As he walks along the streets and hears the blasphemies of the profane, and sees the wickedness
of the wicked, he darts a petition to heaven for
the pouring out of the spirit of God upon the
people. While his form moves through the crowd,
with no visible or audible sign of devotion, he is
walking with God and conversing with heaven.
In his transactions with men, he still maintains
this intercourse with God. Is he provoked, till he
begins to feel his spirit growing hot within him:
he suddenly controls his rising anger by the power
of prayer. Is he injured; he prays, " Father, forgive them, for they know not what tney do." Does
a sudden temptation assail his integrity or chastity, or mercy, he sighs forth a supplication for grace
to resist it. See him in his attendance upon the
means of grace: it is not enough that he prayed
for his minister and for himself i h's closet before




THE SPIRIT OF fRAYER.         171
he left the house, but on the way to the sanctuary
his thoughts go up in prayer to heaven, for the
blessing which his soul needs. He prays while
hearing the sermon, and instead of dissipating by
frivolous conversation the impressions it has made
on his mind, he seals them upon his heart by silent
prayer on his way home.  In company, he is
sometimes in a world of his own, and unheard and
unseen, is wrestling with God for some individual
present, who needs his intercession, or in reference
to some circumstance which the conversation has
brought before him.  In his silent and solitary
walks amid the scenes of nature, he communes
with nature's God. When the dispensations of
Providence are mentioned in his hearing, whether
they refer to the nation at large, or to individuals,
or families, he finds a subject of prayer suggested,
which gives him  an errand to God. The moral
and spiritual state of the world is mentioned in his
hearing, and instead of putting off the subject till
the missionary prayer-meeting comes round, he
ejaculates with a sigh the petition: " Let thy way
be known upon earth, thy saving health among
all nations."
In this way the spirit of prayer diffuses itself
throughout the whole character and conduct of
him in whom it flourishes. It can no more be
confined to times, and places, and particular occasions, than the spirit of patriotism, or of philosophy,
or of commerce, can be shut up to periodical exercises and expressions in some special places. No.




172         THE SPIRIT OF PRAYER.
when tle spirit of any occupation or pursuit be in
a man, it will be like a part of himself, and will
follow  him  everywhere, and  into  everything
And this applies as truly to prayer as to anything
else.
You mistake, then, if your only idea of prayer
be that of an exercise to be performed night anc
morning, whether in pre-composed forms, or in
extemporaneous expressions, of a given length, a
certain vehemence, or a due solemnity, and which
being done, is all that is required. Prayer is
something more than this, it is the sense of want
and of dependance upon God constantly cherished
in the soul; habitually leading to expressions of
desire, according to his own method of giving
utterance to our necessities.  Stacen times there
must and will be for this exercise in the ordinary
circumstances of life, and these should be regularly, solemnly, and spiritually observed: but these
constitute a very small part of the life of prayer.
With too many they are only forms, observed out
of mere custom, or to keep the conscience quiet,
but carried on in total separation from the living
spirit.
The spirit of prayer supposes not only sincerity,
and constancy, and an all-pervading exercise, but
also importunity and fervor. It is not merely
correct language, and evangelical sentiments, and
solemn tones, and reverential postures, but strong
desires, ardent aspirations, and importunate entreaties.  " t is the effectual fervent prayer of the




THE SPIRIT OF PRAYER.          173
righteous man that availeth much." James v. 16.
What specimens of this have we in the Psalms
of David.  Those inspired models of prayer are
not mere words, but desires issuing from the inmost recesses of the soul, the groanings of the
heart, the struggles of an agonizing spirit, and
attered in appropriate and impassioned language.
And what believer has not passed through seasons
in which no words of his own seemed sufficiently
expressive of his intense feelings; and he has,
therefore, had recourse to these cries of the man
after God's own heart, as the best outlets of the
deep sorrows and ardent wishes of his own laboring soul. By importunity, I do not mean loud and
clamorous language, much less rude and unhallowed familiarity, or demand and dictation, but the
beseeching spirit, and imploring heart; which in
many cases is the groaning that cannot be uttered,
and the faith that takes hold of God's strength.
How often, after we have listened to some more
than ordinary importunate supplication presented
at the meetings for social devotion, have we felt
and said:" That was the very spirit of prayer."
Yea, we have had, may be, such seasons in our
own closet. It was not the flow of words merely,
for, perhaps, we could find none sufficiently expressive and emphatic to convey the mighty wants
and wishes that were burning in the heart for
utterance. No: it was the struggles and wrestling
of the laboring breast after some object of its in.
tense desire, and in reference to which it felt al15*




174         THE SPIRIT OF PRAYER.
most promptec and authorized to say: "I will not
let thee go except thou bless me."
Such, my dear friends, is what I mean by the
spirit of prayer. Some )f you know it by a blessed
experience, far better than I can describe it; but
others, I am afraid, know too little about it, and
are ready, perhaps, to consider and to call it mere
enthusiasm, or the raptures of a mystic piety.
You know better, at least most of you, and happy
shall I be, if my description of it shall stir you up
to cultivate this devotional frame of mind. There
is far too little of it in the present day. This fine
ethereal temper is but too apt to dissipate amid
the bustle and ardor of our stirring age. Blessed
be God, it is a stirring age, nor would I paralyze
an energy, nor suppress an effort that is employed
for the world's conversion. I would not call home
the laborer from the great field of Christian zeal,
to shut him up in the closet or the cloister of personal devotion; but I would entreat him to make
the closet his dwelling-place, to which he shall
nightly retire to cultivate the spirit of prayer, and
from which, with a vigorous and healthy piety,
he shall go forth in the morning to his holy industry. I want the church to be fitted for her
great calling and commission in the conversion of
the world, by an appropriate frame and disposition.
This kind goeth not forth but by fasting and prayer. Eminent piety is essential to eminent usefulness. It is only in the spirit of faith and prayer
that the church can hope to convert the world.




THE SPIRIT OF PRAYER.          175
And what is the duty and the business of the
church as a whole, is the duty and the business
of every one of its members.
Let every one enter into this vital subject, for
such it is. Your spiritual health must be estimated by the measure in which you possess this love
and practice of prayer. This is soul prosperity,
followed out, as it will be, where it really exists,
by all the various details of Christian holiness.
The spirit of prayer is the great antagonist of sin.' If I regard iniquity in my heart," said the Psalmist, " the Lord will not hear me." Psalm lxvi. 18.
Nothing opposes such a resistance and counteraction to the corruptions of our nature as this frame
of mind. The fire of devotion will be in us, if it
exist at all, as a purifying fire. And then what a
source of comfort would this indwelling spirit of
devotion prove to us. It would give us an abiding
sense of the nearness of God, and keep us ever
walking on the verge of heaven. We could thus
converse with God wherever we go. As soon as
we retired into ourselves with a design to breathe
out our desires to him, we should find him with
us. As soon as we think, so soon are we with
God. In the twinkling of an eye we find him.
We look unto him and are lightened.  Thus with
a cast of the mind's eye, the soul is filled, and finds
itself replenished with a divine and vital light,
that diffuseth the sweetest and most pleasant influences through the whole soul. How would it
soften the:ares, lighten the sorrows, and facilitate




(76          THE SPIRIT DF PRAYER.
the duties of life, if this habitual reference to God
pervaded all.  How would it smooth our rugged
course across this desert earth, thus to draw down
upon it the light and the help of Heaven.
Dear friends, know your privilege, and cultivate
the spirit of prayer: if this be low, all is low in
the soul; while, if this be vigorous, an is vigorous.
" Prayer makes the darkened cloud withdraw;
Prayer climbs the ladder Jacob saw;
Gives exercise to faith and love;
Brings every blessing from above.
" Restraining prayer we cease to fight;
Prayer makes the Christian's armor bright;
And Satan trembles when he sees
The weakest saint upon his knees."
In the cultivation of the spirit of prayer, it is of
great consequence that we recollect our dependance for this, as well as for the right performance
of every other branch of Christian duty, is on the
aid of the Holy Ghost.  The Divine Spirit is our
prompter and helper in prayer, as well as the
efficient agent in all the other parts of true holiness.  "Likewise," says the apostle, " the spirit
also helpeth our infirmities, for we know not
what we should pray for as we ought: but the
spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the
spirit, because he maketh intercession for the saints
according to the will of God." Ronm. viii. 26, 27.




THE SPIRIT OF PRAYER.          177
"Praying always with all prayer and supplication
in the spirit." Ephes. vi. 18. "But ye, beloved,
building up yourselves on your holy faith, praying
in the Holy Ghost." Jude 20. In all these passages
very explicit reference is made to the work of the
spirit in prayer.  Not, however, that we are
to neglect prayer, any more than we are  to
neglect any other part of our duty, till we feel a
conscious impulse of the Spirit moving us to it; but
we are to go continually to the exercise, in a state
of desire after and dependance upon this Divine
helper of our infirmities. We are not to waitfor
the Spirit, but to work and pray in the Spirit. It
is the Spirit that gives us a just and impressive
view of our wants, that produces, in fact, all the
elements of prayer; that stirs up the slumbering
graces of the soul; that gives clear encouraging
views of God as the hearer and answerer of prayer; that assists the believer to understand the
word of God, and to take encouraging views of the
atonement and intercession of Christ. Consider,
then, your need of the Spirit; pray for the Spirit;
expect the Spirit; lean upon the Spirit. The spirit
of prayer in man is the production of the spirit of
God. You need a double intercessor in prayer, so
great is this act and exercise; an intercessor for
you in heaven, which is Christ; and an intercessor in you upon earth, which is the Holy Spirit;
and you have, or may have, both.
Whatever you do in the way of active duty;
whatever you give in the way of liberality; what




178         THE SPIRIT Of PRAYER.
ever you endure in the way of suffering; do not be
satisfied with your state, do not conclude that "it
is well" with you as a Christian, without much of
that frame of mind, which it is the object of this
address to explain and recommend; and it will be
a rich reward and consolation to me, if I shall see
evidence that this effort of your pastor has been
blessed to increase in you the spirit of prayer.




IRIVATE PRAYER.             179
No. XI.
PRIVATE PRAYER.
MY DEAR FRIENDS: " Apostacy from God begins
at the closet door."  So said the excellent MATTHEW HENRY; and the experience of multitudes
has proved the truth of the remark. A prayerless
profession of religion will soon be thrown aside
as an encumbrance. To guard you against this
fearful state, and to lead you on to higher degrees
of a devotional enjoyment, is the design of the
present number, as well as of the preceding one.
The last was on the spirit of prayer, without
which no religious exercises are either profitable
to us, or acceptable to God; and the subject of this
admonition is that particular kind of supplication
which we denominate private prayer, because it
is performed by each individual in retirement.
This species of devotion is inseparable from a
state of grace; it is one of the first, one of the
plainest, and strongest symptoms of spiritual life.
A Christian sustains a personal relation to God,
has personal wants, sins, and obligations, and feels
it therefore both his duty and his privilege to go
and speak to God alone. To this he is enjoined
by the highest authority: " But thou when thou
prayest," said Christ, " enter into thy closet, and




180            PRIVATE PRAYER.
when thou hast shut thy door, pray to thy Fathel
which is in secret; and thy Father which seeth
in secret, shall reward thee openly." Matt. vi. 6.
The word " closet" in the original, signifies chamber, warehouse, or even cellar; in short any secret
place: and some suppose our Lord designedly employed a word of such latitude, that none might
omit prayer under a pretence that they had not a
proper place to which to retire. Place is nothing,
disposition in prayer is everything. "I will," said
the apostle, "that men pray everywhere, lifting up
holy hands."  Blessed privilege!  There is no
place in which it is suitable for a Christian to be
found, in which it is unsuitable for him to pray.
Nothing is said in Scriptures either as to the
time, the frequency, or the length of our prayers.
Nature seems to point out, as suitable, the morning, when we are going forth to meet the duties
and dangers, trials and difficulties of the world;
and the evening, when we have to review  the
conduct of the day, and need protection for the
night. And how beneficial have many found five
or ten minutes at noon given to this sacred exercise. A solemn, though it be a short pause at
mid-day to send up a look to God, a cry to heaven,
would prove a sweet refreshment, and a powerful
protection. No general rule can be laid down as
to the length of our private devotions. This, like
many other of our duties under the Christian dispensation, is intrusted to our sense of duty, and
to our feelings of love and gratitude. It depends




PRIVATE FRAYER.             181
il measure on the nature and number of other
duties; the peculiarity of our situation; the specific objects for which we pray; the engagedness
of our attention; and the intensity of our feelings.
Colonel GARDINER, whose engagements were such
that he could often command only one season ot
retirement in a day, used to spend two hours in
devotion before he went out in a morning; to command which he always rose early, and if it were
necessary, as was sometimes the case, when his
regiment was on the march, for him to leave home
before the time allotted to his closet, he would
rise at an earlier hour to secure his usual term of
communion with God.  LUTHER thought three
hours a day little enough to spend in prayer. Few
Christians can imitate these men. Perhaps there
are few, who if they had much of the spirit of
prayer, could not and would not command half an
hour once a day, and most, by a proper economy
of time, and an abridgment of unnecessary slumber, could secure double this portion. There is
very little danger in these days of feeble devotion,
engrossing secularity, and active zeal, of spending
too much time in the closet; the danger lies on
the other side. Everything connected with religion, except public meetings, which often have
very little of religion in them, must be shortshort sermons - short prayers - short meditations
- short devotion-short books-short religion.
It does not much matter what part of the day
is devoted to prayer. No hour is canonical. Most




182           FPRIVATE PRAYER.
persons find it convenient to give the morning betore the business or che world commences, and the
evening, after it is finished but some, for instance,
servants and laboring men, and the mothers of
young families, cannot so exactly and independently command and:arrange their time, and they
must get what they can, and select the time most
convenient to their peculiar circumstances. Deeply do I feel for these classes of my members, and
most anxious am  I, lest in the urgency of their
pursuits, the constant recurrence of their duties,
and the wearisome nature of their labors, they
should lose the spirit and love of prayer, by being
deprived of much of the opportunity for its periodical and regular performance; and sink into a
state of lukewarmness and neglect.  Endeavor,
my dear friends, to keep up habitual devotion in
your souls; and as intervals of leisure can be
found through the day, steal away to your chamber at any hour to commune with God in secret.
In this respect " watch unto prayer," by looking
after those opportunities which you may be able
to embrace without neglecting other incumbent
duties.
Perhaps a few DIRECTIONS for the right performance of this exercise, may be of importance. Do
not be satisfied with mere formality.  Forget not
you have to do with one who searcheth the heart
and trieth the reins of the children of men. How
indignantly did God complain of the Jews when
he said: "This people draweth nigh unto me




rRIVATE PRAYER.              183
with their mouth, and honoreth me    ith their
lips, but their heart is far from me." Matt. xv. 8.
Nothiag is more insulting to God, or more injurious to ourselves, than cold, heartless, formal
prayers. Our devotions do us either great good
or harm.  Insincere and spiritless prayers are a
most profane trifling with religion; they are like
offering dead sacrifices upon God's altar which
are not only unacceptable to him, but harden the
hearts of those by whom  they are presented.
Some persons are made worse by their very devotions. Nothing tends more to abate our reverence
for God, or our fear of offending him, than a careless method of addressing him. The servant that
can habitually speak to his master in a disrespectful manner, acquires a familiarity, which saps the
very principle of obedience.  Be solemn then and
devout in all your addresses to God, for he is a
jealous God.
Let your prayers be strictly private.  "Enter
into thy closet, and shut thy door; pray to thy
Father which is in secret." There should not be
a single human being, with you: the presence
even of a child, capable of noticing what is going
on, should be felt as a hinderance, a restraint, and
an embarrassment. It is not enough, that only
your husband, or your wife, is with you; even this
near and dear friend must be away. You must
be alone with God. If prayer were a mere form,
this entire privacy would not be necessary; but it
is a spiritual exercise; it is the breathing out of




184            PRIVATE PRAYER.
the heart to God; it is the mind disburdening
herself to God; it is the soul in the confessional
with God, where there are sins to be confessed,
sorrows to be uttered, petitions to be presented,
and thanksgivings to be offered which no ear but
his must hear, or ought to hear. It is true, there
may be cases in which this absolute privacy, at
least for a constancy, is difficult, if not impossible;
and in this case, a very rare one, I admit, it is better
to pray before others, than not at a)'.. But who
cannot be sometimes alone? Even where two or
more sleep in the same room, that same room if.
not always engaged, and may be occupied some
part of the day by the lover of prayer. Those
who content themselves with merely dropping
upon their knees and repeating a few words, on
retiring to rest, or rising in the morning, before
others, but who never seek to be alone; who have
no desire for devotion, strictly secret; who have
nothing to say to God, which he alone must listen
to, and feel no impulse to speak to him, when no
one is by, know nothing of prayer: they may
maintain the form, but they know nothing of the
power of godliness. The saints of Scripture are
represented as going to pray apai   ISAAC went
by himself to the fields to meditate, and doubtless
to pray. JAcoB wrestled alone with the angel at
Peniel. MOSES worshipped alone at the burning
bush   DAVID'S Psalms were most of them prayers,
uttered in absolute retirement. DANIEL prayed in
his chamber alone.  PHILIP lifted up his heart




PRIVATE PRAYER.            18
under the fig-tree. PETER went up to the housetop to pray. Yea, our divine LORD went often
by himself into a mountain to pray.
Our prayers ought to be specific, varied, and
definite. We should not go to the throne of the
heavenly majesty without an errand and an object.
Many people go away into their closets because
they must say their prayers. The time has come
when they are in the habit of going by themselves
for prayer in the morning, at noon, or whatever
time of the day it may be; and instead of having
anything to say, any definite object before the
mind, they fall down on their knees, and pray for
just what comes into their minds; for everything
that floats in their imaginations at the time, and
when they have done, they could hardly tell a
word of what they had been praying for. This is
not effectual prayer. What should we think of
anybody who should try to move a legislature so,
and should say: "Now it is winter, and the parliament is sitting, and it is time to send up petitions;" and should go up to the legislature and
petition at random, without any definite object?
Do you think such petitions would move the legislature?  Many people's prayers are nothing else
but this going into their room, and saying just
what comes into their heads at the time, and
hence if they do not use a form, as few do or need,
their prayers are mere incoherent words, or ramblings of thought, which have scarcely the character of prayer about them; and which, if they
16*




t86            PRIVATE PRAYER.
were penned down, and shown to them afterward,
would cause them  to blush that they had ever
thus addressed the great and holy God. To guard
against this, it would be well to have a list of
subjects of prayer, either in the mind, or drawn
up on paper, and one appropriated to each day.
The orderly returns of days and nights invite us
to this: there seem to be subjects which belong
to particular seasons; Saturday evening calls us
to confession of sin, and thanksgiving for mercies:
sabbath morning to prayer for ministerial holiness,
and success in  preaching the word: Monday
morning to ask for help in duty, and grace to adorn
our profession in all the various obligations of
social and civil life. Thus each day might have
its appropriated subject of prayer, and object of
specific errand to the throne of God. One day
may be specially appointed for thanksgiving, another for adoration, another for petition.  One
may be set apart for our relatives, another for those
who desire an interest in our supplications. All
the great Christian institutions of the age; our
own religious denomination; the holy catholic
church; our country; may all, and should all, be
introduced, not for mere form's sake, or cursorily
and as by accident, but specifically, successively,
with a deep interest in their welfare and a devout
recollection that God alone can bless them. As
your teacher and pastor, I say to you: " Brethren,
pray for me." I need your prayers. I ask them.
I am entitled to them. I value them. Remem



PRIVATE PRAYER.             187
her me in your holiest moments, and nearest approaches to God. And do not forget your fellowmembers. Let your church have a large share of
your private prayers.
There are many advantages in this. Such a
method would lead us actually to pray, whereas
a great deal of what goes by that name does not
deserve to be so called; it would keep our thoughts
from wandering, a subject of incessant complaint
with most Christians; it would render the exercise more interesting, by giving us an object, and
keeping up variety; and it would engage our
hearts in a more solemn and sacred manner in the
various matters which are thus successively carried by us to the footstool of heaven. This plan
of select subjects for prayer has been tried by
many persons with vast advantage to the devotional state of their souls. It is not necessary the
list of subjects should be fixed and invariable, but
be sometimes changed; yet still, ever presenting
something definite to the mind in her approaches
to God. Some new object will be ever supplying
itself to the Christian in the course of his reading,
observation, or experience, which, while it constantly becomes the subject of a momentary ejac.
ulation to God at the time, may be treasured up
in his mind, for more specific and lengthened supplication at a convenient season.
Such a prayer; the feeling of a strong desire
after some definite object, relating either to ourselves or others, which we know God alone can




188            PRIVATE PRAYER.
grant, and which, therefore, we carry to hi, i in
the way of fervent and believing supplication. It
is the expression to him of something we readty
feel at the time, either of gratitude, adoration,
humiliation, or petition, and to express which we
enter our closet, and shut the door to commune
about this very matter with our Father which
seeth in secret.
But if you should not deeIn it best, or necessary, to keep a list of subjects, and to appropriate
them to particular days, still, in every approach to
God in prayer, let there be a solemn pause, while
the inquiry is asked: " What should I now make
the subject of my petition at the throne of grace?"
The mind would then have some object on which
to concentrate its thoughts and feelings. There
is a danger, as I have, I believe, expressed before
in a former number, lest the frequency and constant recurrence of the seasons of devotion, should
abate in our minds that seriousness and deliberation with which we ought ever to call upon the
Lord; and thus the whole business of prayer
would sink into a mere form.
Connect with private prayer, the perusal of the
Word of God, meditation, self-examination, and,
where there is time for it, the reading of devotional
uninspired books, especially religious biography:
but as there is with many Christians but a limited
opportunity for reading, and no book should be
allowed to supplant t'ie Bible, it is best to allot
the few minutes that can be spared for this exer



RIIVATE PRAYER.             189
cise, to the Word of God. Read this, not promiscuously, but in regular course. Do not waste
your time in inquiring what portion you should
read, "much less adopt the heathenish practice of
dipping into the Bible, as a lottery book, to try
your luck in finding suitable passages."
It is obvious that if a Christian would keep up
the exercise of the closet with edification and enjoyment, he must make a solemn business of it. The
whole matter must be one of conscience, and of
vast importance. He must find time for it, and if
his heart be right with God, he will. He will
watch unto prayer. It will be matter of contrivance with him to guard against whatever would
prevent, or shorten his exercises; it will be a griet
to him  to be interrupted; and in order to have
time at command for the exercise, he will rise
early for this purpose.  Perhaps there is not a
more common or successful hinderance to private
prayer than late rising from  bed. How  many
slumber away, I repeat it, that time in bed which
should be spent in supplication to God. Tell me
not you have no time to pray, if you have made
up your mind to lie sleeping till eight o'clock in
the morning.  If you cannot sacrifice half an
hour's ease to commune with God, to attend to
your soul's concerns, to prepare by devotion for
the trials and duties of the day, what is your reli.
gion worth? How can you be m earnest? How
can you expect your soul to prosper?
But there is another direction I would give,




190             fRIVATE PRAYER.
and that is, in addition to the usual and regular
seasons of prayer, set apart occasional and extra.
ordinary ones, when, with more than ordinary solemnity and length, you enter into the concerns of
your soul; and it would be well also to unitefasting with prayer. Such seasons, devoutly observed,
have wonderful power to check the growth of
worldly-mindedness, to rouse the flagging spirit of
devotion, to increase spirituality, subdue irregularities, and to cast out every unclean spirit from
the mind.  They invigorate every Christian purpose, move the deep fountains of spiritual feeling,
launch our spirits on the ocean of eternity, and
lead us to commune with its transforming realities.
MARTIN LUTHER devoted one day every week in
this way, and far from finding it tedious, he hailed
it as the best of the six. I do not say that many
can imitate him in the extent of his practice, but
all may in the principle of it. Set apart such
seasons, as your birthday, your new-birth day, if it
can be ascertained, the last day of the year, or
the anniversary of some signal deliverance, or an
occasional sabbath evening after the Lord's Supper, as a season of special prayer.
I will now correct a few MISTAKES into which
some have fallen on the subject of private prayer.
The closet ought not to be considered, as it i,
by many, exclusively devoted to our own personal
religion. Private prayer is not to be made selfish
prayer.  Our own wants, woes, sins, and duties,
are one object, and indeed the primary one, but




PRIVATE PRAYER.             191
not the only one.  We should be happier and
holier than we are, if we had more love to others,
more feeling for the church and the world, and
less of individual feeling. Charity and brotherlykindness, did they exist as they ought, would overlow from the heart in intercession for their proper
objects, at those seasons when we were praying
for ourselves.
Christians oftentimes do not pray in faith: and
yet this is prescribed, and prescribed too, as the
condition of success.  James i. 6.  To pray in
faith means a firm persuasion that through the
mediation of Christ, we are authorized to pray;
that our prayers are really heard; and that in spiritual blessings, we shall have the very things we
ask; and in temporal ones, those or better. Many
persons do not care about success through carelessness, others do not expect it, through despondency: but faith after looking up for the blessing,
actually looks out for it. Effectual prayer is not
mere clamorous importunity, but believing expectation. We must not knock at the door of mercy,
and then walk away in despair, but wait in hope.
We must not allow family prayer to supersede
that which is private and personal; any more than
we should allow public worship to supersede the
sacrifice at the family altar. It is an ill sign for
any one who feels a disposition to make attention
to one duty an excuse for neglecting another.
Many think they ought not to pray, except they
are in a good frame, and feel a strong impulse to




t 9            PRIVATE PRAYER.
the exercise. Our feelings cannot be the standard
of our duty. If we adopt the rule of never praying except when we feel strongly inclined to it,
Satan and a deceitful heart will allow us but few
opportunities.  We might as well neglect public,
social, or domestic worship, because we are not
in a good frame, or do not feel the Spirit moving
us, as omit private prayer: nay, we might, for the
same reason, as well give up reading the Scriptures, and every duty we owe to Gcd or man, till
we are inclined to them. The very want of disposition is a sin, which we should go and confess
to God, and beg for his grace to warm our cold
hearts. The spirit of prayer, comes to us in the
act of prayer, and not in the neglect of it. I have
read of a Christian female who was induced to act
u., -a.; -:-n;tsl rule, of praying only when the
spirit moved her to it, and she became the prey
and sport of temptation, and was for a long time
m a state of the most distressing gloom and doubts
of her piety.
Some I am afraid are putting the regular performance of private prayer in the place of other
duties, and making it a substitute for other and
more self-denying parts of religion. There are
not a few, who as regularly go into their closet
to pray as the time comes round, and who would
not be happy to neglect a single opportunity, but
whose predominant love of the world, covetous.
ness, bad temper, or other inconsistencies of conduct, plainly indicate a total want of true faith.




PRIVATE PRAYER.             193
Do you need MOTIVES to induce a more earnest
attention to the exercise?  How  many are at
hand?
It is not only your incumbent duty, but the test
of the sincerity of your profession. It you do not
practise, and love the exercises of the closet, and
make provision for attending to them, you cannot
be a Christian. There never yet was a child of
God, that did tot love to be alone with his Father,
and pray to him in secret.
What an honor is it to be admitted to a private
audience with God; to be closeted with the King
of kings! A subject feels it to be a distinction to
be introduced at court on a levee day, though at
such a time, and amid the multitude, he can expect no special attention; but how much richer
is the privilege to have an interview and conference with the monarch alone, and there present
his petitions, when he has the royal ear to himself!
What a rich reward does the duty yield when
rightly performed. How precious is the privilege.
To have all restraint removed, and feel that we
are at freedom to pour out the utmost secrets of
our hearts, whether of sin, sorrow, or anxiety.
You must know this by experience, and how often
you have relieved your burdened spirit of its load
in that retreat, where neither eye nor ear of man
could follow you. Read the biographies of eminent Christians, and there learn the value and the
sweetness of private prayer. "I would not," says
e lady in her diary, " be hired out of my closet for
17




194           PRIVATE rRAYER.
a thousand worlds. I never enjoy such hours of
pleasure, and such free and entire communion
with God as I have here; and I wonder that any
can live prayerless, and deprive themselves of the
greatest privilege allowed them."-" In prayer,"
says HENRY MARTYN, " I had a most precious
view of Christ, as a friend that sticketh closer
than a brother! I hardly know how to contemplate with praise enough his adorable excellences.
Who can show forth all his praise? I can con.
ceive it to be a theme long enough for eternity.
I want no other happiness, no other sort of heaven."  BRAINERD in his journal records: "I spent
an hour in prayer with great intenseness and freedom, and with the most soft and tender affection
toward mankind. 0 it is an emblem of heaven
to love all the world, with a love of kindness, forgiveness, and benevolence. My soul was sweetly
resigned to God's disposal of me-I confided in
him that he would never leave me, though I should
walk through the valley of the shadow of death."
How often did Dr. PAYsoN write in his journal:
"Had a sweet season of prayer this morning, and
felt fervent love to my Savior, and desires that he
might be glorified." But why should I multiply
examples, or refer you to others.  If you are
Christians as well as professors, your own experience, I repeat, confirms the privilege of prayer.
Some of your happiest, holiest seasons on earth
have been spent in your closets. There you have
communed with God; there your cares have been




PRIVATE PRAYER.            195
lightened, your sorrows alleviated, your fears dissipated, and your souls invigorated. There you
have conquered the world, subdued your foes,
mortified your corruptions. O what hours you
have spent, what discoveries you have made, what
joys you have experienced!
Think what an influence secret prayer has upon
your whole spirit, and temper, and conduct.
" God's morning smiles bless all the day."  Account for it as you may, I believe the fact is unquestionable-that private prayer so regulates
and tranquillizes the mind, gives it such a balance,
self-possession, and reliance on divine aid, that it
happily fits a person for the performance of his
most common duties, and enables him to accomplish more, and do it better than he otherwise
could. What but prayer gave NEHEMIAH such
firmness in building the walls of Jerusalem amid
insults and opposition? What else enabled DANIEL to brave the lion's den? Sir MATTHEW HALE,
that upright judge, in his letters to his children,
says: " If I omit praying and reading a portion of
God's blessed word in the morning, nothing goes
well with me all the day." BOERHAVE, the celebrated Dutch physician, said, that "his daily
practice of retiring for an hour in the morning,
and spending it in devotion and meditation, gave
him firmness and vigor for the whole day." Dr.
DODDRIDGE used frequently to observe, that " he
never advanced well in human learning without,rayer; and that he always made the most pro



196            PRIVATE PRAYER.
ficiency in his studies when he prayed with the
greatest fervency." LUTHER had written on his
study door: "To have prayed well, is to have
studied well." And is not all this accordant, my
dear friends, with your own experience?
What examples, then, recommend this practice!
But what are these to the example of CHRIST?
He also was not only a man of sorrows, but a
man of prayers;"Cold mountains and the midnight air
Witnessed the fervor of his prayer."
knd can you have the mind of Christ, and be partakers of his spirit, if there be no love to prayer?
Permit me, then, in conclusion, to ask you, my
Jear friends, with all the fidelity and affection that
belong to my office as your pastor, are you in the
habit and love of private prayer? Have you
stated and regular times for thip duty, and do you
keep them? Are you suffering the cares of a
family, the engagements of business, or the pursuits of labor, to interfere with this exercise?
Have you special seasons for prayer?  Do you
enjoy the devotions of the closet? Have you the
spirit of prayer? Have you ceased to pray? If
so. Why? Is it the indulgence of sin, the pleasures of the world, or some mistaken view of duty?
Oh! do examine.  The soul that is neglecting
private prayer is in an awful state of backsliding
from God. Are you, in such a state, happy? Are
you ready for death, meet for heaven?  Can you be




PRIVATE PILAYER.           197
willing to have it recorded against you in the book
of God's remembrance: "This is the man that
once bowed unto me in his closet; asked for pardoning mercy; that once sued for an interest in
his Savior's love; but afterward shut, no more to
open, his closet door; broke his most solemn
vows; committed again the sins for the pardon of
which he prayed, and turned away from  the
Savior."  Oh! my dear friends, return, return
speedily to prayer!
17*




198           SELF-EXAMINATION.
No. XII.
SELF-EXAMINATION.
MY DEAR FRIENDS: This address will reach you
at the close of one year, or the beginning of another: in either case its congratulations and directions, its admonitions and cautions, will be in season. Bless the God of your mercies that he has
guided, protected, sustained, and supplied you
during another year of your pilgrimage in the
wilderness state. Raise your Ebenezer, and inscribe upon it: "Hitherto the Lord hath helped
me;" and having given utterance to the fulness
of a grateful heart, that you are "the living, the
living to praise God," proceed to the work of selfexamination. One use we should make of the
end of our years, is to consider them as restingplaces on the hill of life, or stages in its journey,
where we should pause, turn round, take out our
map, and inquire whether we are in the right
road, and what progress we are making. Another
year is opening before you with all its unknown
unimagined scenes; it may be your last; and will
be to some of you. Could you read the book of
destiny, you would find, perhaps, written opposite
your name: " This year thou shalt die." It is,
therefore, a suitable admonition to address to you



SELF-EXAMINATION.            199
"Set thy house'n order, fortthou shall die and not
live.'-" For he that will die well and happily,
must dress his soul by a diligent and frequent
scrutiny; he must in this world love tears, humility, solitude, and repentance."
SELF-EXAMINATION is a duty enjoined upon us
both by reason and Scripture. Observe with what
vehemence the apostle enforces it: "Examine
yourselves whether ye be in the faith; prove your
own selves; know ye not your own selves, that
Jesus Christ is in you except ye be reprobates."
2 Cor. xiii. 5. This, recollect, was addressed to
professing Christians, and is an exercise in which
all true believers have ever practised themselves.
No one can be really in earnest about the salvation of his soul, who never looks with solicitude
into his spiritual state.
There are two ends for which this duty is to
be performed-first, to ascertain the sincerity and
reality of our religion; and, secondly, its condition: in other words, to inquire whether we be
in the faith, and also in what degree we are bringing forth, or neglecting to bring forth, its fruits:
analogous to what takes place in the conduct of
the careful tradesman, who inspects his affairs to
find out, in the first place, whether he is solvent;
and in the next, what is the amount of his profits,
and how, by avoiding past errors, or making up
discovered deficiencies, he can increase his prosperity. So a diligent, watchful, careful professor,
is anxious to know not only that he is a Christian,




200            SELF-EXAMINATION.
but how his religion can be improved and increase
ed. It is true, some are happily partakers of so
large a measure of the well-founded assurance of
faith and hope, as to have few doubts about their
state; and, indeed, little cause for them. They
have so much of the spirit of adoption, as constantly to enjoy the witness of the Spirit of God,
that they are his children. It is not so, however,
with all Christians, and even those with whom it
is, may occasionally examine with profit, the state
of their souls, if it be only to increase their confidence in the reasons of the hope that is in them.
How momentous is the question: "Am I really
a child of God!" What consequences hang upon
the decision of such a matter! The very possibility of self-deception here, is truly horrifying
To wake up from  the sleep of death in hell instead of heaven, and find that we have made a
mistake which requires an eternity fully to understand, and an eternity adequately to deplore!
Such a mistake is made, it is to be feared, by multitudes in every age. And when we consider the
deceitfulness of our hearts, our proneness to selflove, and the easiness of making a profession in
this tranquil age of the church, there is such imminent peril of a fatal error in our own case, as
should send us all to our closets, our hearts, oui
Bible, and our God, to examine whether we " be
in the faith." It is a matter which none should
take for granted.
If we examine ourselves, it must be by som




SELF-EXAMINATION.           TVI
rule, and the only one of any authority in this
case is the word of God. The Holy Scriptures
are the only touchstone which God will acknowledge. These are the balances of the sanctuary;
the legal standard in the assay office of heaven;
all that will not stand this test must be thrown
aside, as reprobate silver. To the law and the
testimony, then, must be our appeal. Our faith
must be tested by the gospel; our practice by the
law; and our spirit and temper by the mind of
Christ. He is the model, the pattern, the measure by which all his followers are to be examined,
for both law and gospel are imbodied in him.
I will now lay down some rules and considerations and cautions by which this important business must be carried on.
1. Do not examine yourselves only by your own
notion of what a Christian is and should be, and
be satisfied if you come up to that, because that
notion may itself be wrong.  Many frame to
themselves an exceedingly inaccurate idea of what
is included in religion; and yet if they possess
this, are quite contented. This is what the apostle calls, "comparing themselves with  themselves," and has led in innumerable cases to selfdelusion and self-destruction. Before you are satisfied, then, with the conclusion that you answer
to your own idea of a Christian, take good care.
to examine by the BibLe whether that idea itself
be a scriptural one.
2. Do not examine yourselves merely by the




202            SELF-EXAMINATION.
creeds and catechisms, the formularies, rites, and
ceremonies of any particular church; or by the
sentiments, opinions, and criteria, of any individual uninspired writer; nor be satisfied if you imagine you come up to these standards. Such testa
need themselves to be tried, for they are all fallible. The Bible, the Bible alone is the religion of
Christians. Uninspired works may be used with
advantage, as helps, but not as infallible standards.*
3. Do not be satisfied with the good opinion of
others upon your state.  Some persons are too
prone to get rid of their fears and take refuge in
the favorable estimate formed of their piety by
those who rank high in their view for judgment
and experience. It is more safe, in some cases, to
regard the sentiments of those who are prejudiced
dgainst us. Your friends cannot see your heart.
Their kindness to you and affection for you, may
lead them to form the best opinion they can, and
their love to you may make them blind to defects
which are incompatible with sincere piety, or at
any rate, with that which is eminent. Besides,
their own religion may be so defective and inconsistent, as to give easy credence, for their own
sakes, to the reality of yours. Do not be flattered
* I here recommend an exceedingly valuable little
work, entitled, " Am I a Christian, or Aids to Self-Exam.
mation," by the Rev. HUBBARD WINSLOW. It contains
the celebrated "resolutions" of JONATHAN EDWARDS
and rules for " Growth in Grace "




SELF-EXAMINATIO.           203
into self-deception. Let not their ignorant and
injudicious adulation stand between you and the
Bible; it is what this says, and not what your
friends say that must determine your state.
4. Do not consider that all is right because you
are admitted to membership upon the examination of a minister, or even that of a church in
addition, and conclude that your Christianity is
sincere because your profession has been admitted
to be credible. There is a path leading from the
sacramental table, trodden by thousands, to the
bottomless pit!
5. Beware of judging of yourselves, by partial
and detached views of your conduct. To this we
are extremely prone. Ever ready to depart from
universal regard to the ways of God, we are disposed to rest on some one action or set of actions,
as an evidence that all is well with us, and flatter
ourselves on this ground, that we are the servants
of Jehovah. It is conceivable that many may be
prone from taste, situation, interest, or other circumstances to some one branch of Christian duty,
who are lamentably remiss in others, the obligations of which though equally strong and plain,
are unfelt and resisted.  Self-examination must
embrace the whole of the divine law, and the
whole of our character.  We must examine
whether we possess that love to God and holiness
which is the principle of all right obedience, and
which if it be possessed, makes us willing and anxious to do the whole will of God.




204            SELF-EXAMINATION.
6. Do not in default of present evidence, go
back to past experience, and coupling this with
perverted views of the doctrine of the perseverance of the saints, conclude that you are Christians,
although there be no satisfactory existing proofs
of faith and godliness. When the conclusion is
drawn from past, instead of present evidence, and
the awakened conscience is hushed again to slumber by the opiate of such a sentiment as that, once
a child of God, a child of God for ever, the delusion is awful, and the consequences are likely to be
dreadful and eternal.
7. Do not take up the business of self-examination in order to quiet a conscience, feeling the
burden of its guilt, and to free the soul from painful apprehensions of the wrath of God. If you
have not known the gospel scheme of salvation
by grace, and justification by faith; or having
known it, have fallen into sin, and thus lost the
peace and comfort of your mind, your duty, and
the way to quietness and assurance, is not to set
about looking into your heart, and back upon your
past conduct, to find out evidences of a state of
grace; nor to seek the judgment of others, who
in ignorance or in kindness, may endeavor to lull
your solicitude and flatter you into a good opinion
of your state, by reminding you of former zeal,
and telling you that God often in sovereignty with.
draws from his people because they cannot bea,
uninterrupted comfort;-but instead of this, tc
apply at once by faith to the blood of Christ tha'




SELF-EXAMINATION.            205
cleanseth from all'sin. You are to be directed to
the cross, and to be required to believe the testimony that Christ will cast out none that come
unto him   If this does not relieve you, God has
provided no other ground of comfort, and you
ought to beware of seeking any other either from
yourselves or from your friends. Self-examination
is never to be put in place of the exercise of faith;
nor is it intended or calculated to give relief to
the burdened sinner, or to restore the comfort of a
trembling backslider. A person in either of these
states of mind, may gain a short and fitful repose
from the supposition that self-scrutiny has disclosed something in their favor, but it is a delusive,
and will be likely to be a transient quietude, and
like that produced by opiates for the body, it will
soon pass of, and leave the spirit more restless and
wretched than ever.
8. Do not be satisfied with a conclusion that
rests upon the lowest possible degree of evidence
in your favor. Our faith is susceptible of various
degrees of strength, and its fruits may be brought
forth in greater or less abundance. It is a fearful
problem  for any man to attempt to solve, to try
with how little religion he may be a real Christian, and go to heaven. Do not compose yourselves to sleep with the idea, that though you are
not so eminent as some others, and even have
many glaring defects and inconsistences, you are
right in the main. It may be so; for weak faith,
is sincere faith; and little grace, real grace; but
18




206            SELF-EXAMIINATION.
how difficult is it for us to determine, when faith
is so weak, and grace is so feeble, that they exist
at all! Christ hath said: "Herein is my Father
glorified that ye bear much fruit. So shall ye be
my disciples." John xv. 8. If then the test of
discipleship be much fruit, it is unsafe to rest our
conclusion upon a little.  The more we are conformed to the image of Christ, and the more we
have of the mind that was in him, the more decisive is the evidence that we are in the faith. O
who that is in any degree alive to the importance
of salvation, and to the blessedness of an assured
hope of it, will be content with those low degrees
of evidence, which leave their possessors ever
fluctuating between hope and fear?
9. Enter upon the work of examination with
the double purpose of increasing both your joy,
and your holiness.  Religious comfort, joy, and
peace in believing, are of immense consequence,
not only to your happiness, but your safety. "The
joy of the Lord is your strength." Neh. viii. 10.
"The peace of God which passeth all understanding keepeth your hearts and minds through
Jesus Christ." Phil. iv. 7. Religious joy makes
duty cheerful, trials light, temptations powerless,
and worldly amusements insipid.  It is of importance therefore to increase it; and the self-examination of real Christians, by revealing the evidence of their sincere belief, produces this increase
of the joy of faith. But where this end is not
answered, and disclosures are made, calculated to




SELF-EXAMIINATI(t.          207
produce an opposite effect, holiness may be promoted; for it is never to be forgotten that impiovement is one great end of self-scrutiny. He that
examines the state of his heart and life at the
conclusion of one year, ought to do it with a view
to correct what is wrong, and supply what is
wanting, during the next.
10. No one should be satisfied with his own
self-inspection, but by earnest and believing prayer, should entreat of God to search him also, and
to make known to him his real condition. That
man knows not the deceitfulness of his heart, nor
is he duly impressed with the danger and consequences of self-deception, who does not occasionally with intense solicitude, present the prayer of
the Psalmist: " Search me, 0 God, and know my
heart; try me and know my thoughts, and see it
th:re be any wicked way in me, and lead me in
the way everlasting." Psalm cxxxix. 23, 24.
Ask, then, afresh, and with deep solemnity at
the close of the present, or at the beginning of
the next year, the momentous question: "Am I a
sincere Christian, or only a professor?" Set apart
an additional hour, to inquire into this great subject. O what are all other questions compared
with this, but as the small dust of the balance?
By all the value you bear for your soul, or your
soul's salvation, I entreat you in the most solemn
manner, to take up this matter, and spread it be
fore the Lord in prayer.  Take the following
questions as a test:



208            SELF-EXAMINATION.
Have you a consciousness that you really bolieve in Jesus Christ, and are depending upon him,
and him alone, for salvation? 1 John v. 10.
Do you bring forth the fruits of faith, which
are the fruits of the Spirit, as set before us by the
apostle? Gal. v. 6, 22-25. Acts xv. 9. 1 Jobi
ii. 15; v. 4.
Do you love God supremely, practically, habit
ually? 1 John v. 1-3.
Do you love the children of God, for God's sake 
1 John iii. 14.
Are you complying with the apostle's direction
in 2 Peter i. 5-10?  On what principles do you
act, those of the world or of the Bihle? Whai
is your predominant object, time or eternity, the
world or salvation? 1 Cor. iv. 18. Do you deny
yourself for Christ's sake, or are you seeking only
self-gratification? Matt. xvi. 25, 26.
How do you employ your talents of property,
intellect, influence? For God or self? Rom. xiv.
7-9. 1 Cor. vi. 20. Phil. i. 21.
How do you bear your afflictions?  With submission or repining? Rom. v. 3.
For a more minute and lengthened test of religious character, I refer you to my work, entitled,
" The Christian Professor," where, in the chapter
on "The Self-deceived Professor," you will find
iuch to direct and caution you.
But I will now suppose the great question settled, and that you have no serious reason to doubt
that you are " in the faith;" still you ha ve to ex



SELF-EXAMINATION.          209
amine into the degree and state of your religion:
for it may be very defective, where it is real. In
what condition then are you come to the close of
the year? You were exhorted at the commencement of it, to make it a year of improvement, and
great increase of holiness. Have you done so?
Has the exhortation of your pastor been complied
with? Have you sought and obtained an increased effusion of divine influence? Has the heavenly shower come down in its season? Have the
dispensations of Providence, both in a way of
iudgment and mercy, been sanctified? Have you
improved well your sabbaths, fifty-two more of
which have been numbered to you? Where is
the fruit of all the sermons you have heard?
What are you the better for the renewed culture
you have enjoyed? I dare challenge you, and ask
you if I have remitted aught of my labor, fidelity,
and anxiety for your welfare. Yea, have I not
added to it  Have I sought to please you or to
PROFIT you? Have I shunned to declare to you
the whole counsel of God? Am I not clear from
the blood of all of you, if unhappily you should
perish?
Well, my dear friends, examine your conduct
during the past year. Inquire how you have sustained your various relations, and have discharged
your various duties. Masters and mistresses, have
you been kind to your servants, just as to their
wages, watchful over their souls? Servants, have
you been honest, diligent, obedient, respectful, de,




210           SELF-EXAMIINATION.
voted? Fathers, have you kept up family religion
with punctuality, seriousness, and affection, being
careful of the spiritual welfare of your children?
Children, have you been obedient, loving, dutiful?
Tradesmen, have you been just, generous, true,
faithful to your covenants, and considerate of your
work-people?  Ye rich, have ye been liberal,
humble, heavenly? Ye poor, have ye been contented, submissive, trustful? Ye aged, have ye
been cheerful, weaned from the world, communicative to the young? Ye young, have ye been
modest, active, useful? As professors, have you
been careful to avoid little sins, to maintain a tender and enlightened conscience, a brotherly feel.
ing, and a spirit of charity?  All these topics
should become matter of self-examination: here
is a wide field of inquiry; traverse it all. You
must come behind in no duty, but go on unto perfection.
Think not, however, that self-examination is
only an occasional duty. It should precede every
approach to the Lord's table: "Let a man examine himself," says the apostle, "and so let him
eat." It should be interwoven with all our reading of the Scriptures, and hearing of the gospel;
and, indeed, with the whole series of our actions.
It should be a nightly exercise at the close of each
day. PYTHAGORAS, a heathen philosopher, said to
his disciples: "Let not sleep seize upon your
senses before you have three times recalled the
conversation and accidents of the day." SENECA,




SELF-EXAMINATION.             211
another pagan, said: "At night, when the light is
removed, and all is hushed and still, I make a
scrutiny into the day, and hide nothing from myself." And now hear the language of a Christian
bishop, on the necessity of this evening exercise:
"If we consider the disorders of every day-the
multitude of idle worlds; the great portions of
time spent in vanity; the daily omissions of duty;
the coldness of our prayers; the indifferences of
our spirit in holy things; the uncertainty of our
secret purposes; our deceptions and hypocrisies
sometimes not known, very often not observed by
ourselves; our want of charity; our not knowing
in how many degrees of action and purpose every
virtue is to be exercised; the secret adherances of
pride, and too forward complacency in our best
actions; our failings in all our relations; the
niceties of difference between some virtues and
some vices; the secret undiscernible  passages
from lawful to unlawful in the first instances of
change; the perpetual mistakings of permission
for duty, and licentious practices for permission;
our daily abusing the liberty God gives us; our
unsuspected sins in managing a life certainly lawful; our little greedinesses in eating, and surprises
in the proportions of our drinkings; our too great
freedoms and fondnesses in lawful loves; our aptness for things sensual, and our deadness and
weariness of spirit in spiritual employments; beside an infinite variety of cases of conscience
that do occur in the life of every man, and in all




212            SELF-EXMIINATION.
intercourses cf every life-then shall we find that
the productions of sin are incredibly numerous
and increasing, and the computations of a man's
life intricate and almost inexplicable; and, therefore, it is but reason we should sum up our accounts at the foot of every page: I mean that we
call ourselves to scrutiny every night, when we
compose ourselves to the little images of death."
By this frequent examination, we shall prevent
little sins from growing into great ones, and acts
from becoming habits; we shall stop the accumulation of those minor transgressions, which, if they
do not become greater ones, diminish the lustre
of our profession, interrupt our peace, and prey
upon our spiritual strength; we shall increase the
tenderness of our conscience, promote our watchfulness, make our confession minute, our repentance particular, and greatly advance our holiness.
And now, dear brethren, "yield yourselves to
God" afresh at the commencement of another
year, " as those that are aiive from the dead, and
your members as instruments of righteousness
unto God."-" I beseech you by the mercies of
God, that ye present your bodies a living sacrifice,
holy, acceptable unto God, which is your reasonable service; and be not conformed to this world,
but be ye transformed by the renewing of your
mind, that ye may prove what is that good, that
acceptable and perfect will of God." Rom. xii.
1, 2. "As strangers and pilgrims, abstain from
fleshly lusts, which war against the soul." 1 Pet




SELF-EXAMINATION.            213
n1. 12. "Pass the time of your sojourning here:n fear, forasmuch as ye know ye were not redeemed with corruptible things as silver and gold,
but with the precious blood of Christ, as of a
lamb without blemish and without spot." 1 Pet,. 17-19.
Resolve, by God's grace, this shall be the hol
est year, and the most useful one, of your whole
life; then will it be the happiest; and even though
it should be the last, it will be to your emancipa.
ted spirit as the year of release, of jubilee, axo
mrnal salvation.
tITZs CB3k>