:mg^^ ^ fd j5? CL •5^ r3 .^» ^ IE , ^ _Q. ^ 1) . ^»^^ , . — fi_j »-3 -C e: CL J' J^ "^ ; 5 : i O O 0) c bj) < ^ o 3 1 ■ p CO ! -Q ^ ^ -o <5i ■§ ^ to ^ v^^ al S i bo . •• , ^ - , ■^ » '-^S . ■• ^V^x ' IS >>^^ THOUGHTS ON THE ESSENTIAL REQUISITES FOR BAPTISM, andthe LORD'S SUPPER, As connected with CHRISTIAN missions: BEING AN EXAMINATION OF THE SENTIMENTS OF THE REV. S. GRE ATHEED, F. S. A : TO WHICH ARE ADDED TWELVE MISCELLANEOUS ESSAYS, / BY W. MOORHOUSE, Jun. ^^ Speaking the truth in lovey PRINTED FOR THE AUTHOR, BY C. GREAVES, BARNS- LEY ; AND SOLD BY F. WESTLEY, NO. 10, STA- TIONER's COURT, LUDG \TE-HILL, LONDON; CROOKES, ROTHERHAM; HEATON, LEEDS; LEADER, SHEFFIELD; MOORE, HUDDERSflELD ; RICHARDSON, MANCHESTER; AND DUNN, NOTTINGHAM. 1820. Digitized by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/thoughtsonessentOOmoor PREFACE, ■0'%^'^: '<-^^\ HOWEVER his pretensions may he allowed, or disputed; the writer of the foil owing sheets does not think that he sends them into the jrorld without Jear and trembling. Not that he distrusts a dis- cerning, impartial, and liberal-minded pub- lic ; or that he wavers as to the sentiments advanced in his pages ; but because the importance of the subjects considered has often, to him, been overwhelming. The es- sential requisites for the Lord's supper cannot be a point of mere speculation. They involve the momentous questions, — What is pure religion? — What is "the root of the matter ? " Inquiries more so- lemn, more necessary, more connected with our happiness and the Divine Character^ never were presented to the human under- standing. This importance is still more enhanced by their intimate association with Christian 3Iissions, to which no one who lY PREFACE, loves immortal so^ds can he indifferent. How far the author has illustrated this, avd other maffers, or ho >' far he exempli- fies his own mo to, — '* speaking the truth in love ;*^ others m-st decide : his best endea^ vours have not been wanting if he might ask one indtdgence, he begs it may be re- memb'red, that this little volume is the re* suit of such remnants of time as could be honourably employed after faithfully dis- charging the daily task of instructing yoiilh, superadded to the more weighty con- cerns of the ministerial o^ce. To the can- dour of his readers it is now committed, without affectation, and with a hope that he can 2)roperly regard the verdict of others ; for he has long been conscious, that the man ivho thinks meanly of public opin- ion, gives the public abundant reasons to think meanly of him. Tirampton, iiear Rotherham, Nov. 1820. v.^-t- 4" ^ TO THE THOUGHTS -ON ^ CHURCH-COIVIMUNION. Introductory observations, — Mr. G's sys- tem stated in his own words, page 4 — It con- founds moral and positive institutions, also na- tural and revealed religion, 6 — tends to abro- gate the means of grace, 9 — opposes Christian m ssions, 12 — exhibits false views of moral obligation, and virtually disannuls it, 14 banishes the unbelieving and immoral from public preaching, 22 — is utterly inconsistent with the principles of dissent from national establishments, 24 — renders church-fellowship, and a knowledge of Christian experience, im- possible, 26 — How far Christian experience is cognizablein admissions, 28— Human tests con- sidered — Mr. G., notwithstanding his objec- tions, must practise them himself, or have no Church at all, 30 — His inconsistency in de- manding requisites for any Christian ordinan- VI ANALYSIS. ces, and the liberty which his system gives to mere formalists in religion, 37 — The Lord's supper, on his principles, must be an initiatory institution like baptism, contrary to the whole tenour of scripture, 40 — His charge of incon- sistency against such as admit to the Eucharist by an experience, and yet practise infant-bap- tism, answered, 44 — The subject considered in reference to Adult proselytes from other religions to Christianity, 49 — The important question discussed — What are the essential, scriptural requisites for the Lord's supper? 52 — Religious feelings considered, 65 — How their existence may be known, 67 — Mr. G's sys- tem has long ago been practised, and found to be overwhelmed with difficulties, 71 — Conclu- sion. ERRATA. Page 15, For irrevelant, read irrelevant. 28, and 186, the Latin ablative mark is wanting. 197, note, for 132, read 232. 182, for crash, read crush. INDEX TO THE ESSAYS. NO. PAGE. \.— On Writing of Essays. - - 11. II. — Human endofvments without true religion. - - - - 83, III. — True religion without many human endowments. - _ - 90. IV. — On discouraging candidates for the sacred ministry. - - - 99. V. — On encouraging candidates for the sacred ministry. - - 107. VI. — On Music as connected with Re- ligion. - - - - 117. VII. — On some extremes in Religion. - 129. VIII. — On Simplicity in Religion. - 147. IX. — On the Sacrifice of Christ, consi- dered a^ a substitution. - 161. X. — On baptism as founded in the reli- gion of nature. - .. - 182. XI. — On Integrity in Sentiment and Cri- ticism. _ - - - 205. XII. — On some Causes of Disunion among Christians. - _ - 223. ON CHURCH-COMMUNION, &c. F all institutions, the Lord's supper, as celebrated in Church-communion, is the most important; and an inquiry into the essential requisites for it, must be of the highest magni- tude. As unreasonable severity, and over-rigid scrutiny, though not influencing final salvation, may cut oif from the privileges and comforts of the fold of Christ, many whom he has graci- ously admitted to his bosom: so anunscriptural laxity may produce still more pernicious conse- quences, by plunging precious souls into the deepest abyss of ruin. Nicely to balance between these two extremes, is a point of wisdom not very easily attained. Some remarkable papers on Christian insti tutions, lately written by the Rev. S. Great- B •^^^^^i^ THOUGHTS ON HEED, F. s. A. call foi' more attention than they have probably excited ; since they contain many positions on our present subject professedly ** uncommon'''' •, and, in the opinion of many, not a httle injurious to the cause of vital Christi- anity. Considered as a Gentleman, a Scholar, a Christian, and a Minister, his sentiments, which have not been obtruded on the Public, but called for, and sanctioned by his Friends, will have weight with others, who are apt to consider character combined with talent, as argument and demonstration. For this reason, they imperiously demand that sober freedom of inquiry, sanctioned by the awful solemnity of the subject. Several other papers, for and against, have also appeared ; (1) but it is presumed, that the field is still open for much needful enlargement, and that some arguments, not yet advanced againstiJ/>\ 6^—, remain for consideration. Why he treats with such lofty indifference, one of his respondents ('2) whose remarks were also called for, is not soon determined ; unless it be that (1) In the Evangelical Mag. for 1818, p. 153, 155, 283. Also for 1819, p. 50. (2) Congregational Mag.for 1819, p. 285. CHURCH-COMMUNION. O the latter has happily united so much of the forfiter in re, with the siiariter in modo. It is not uncommon for a writer to treat with silent, sovereign contempt, an argument which fairly overpowers him; — generally the best, and often the only answer his cause can furnish. It was anxiously expected, that some able writer would enter more fully into these investigations; but after waiting long without seeing it done; after reluctantly taking up the pen, and laying it down many times ; after endeavouring in vain to forget the subject ; the present attempt is made, in obedience to the loudest dictates of conscience, and with the highest possible feel- ings of respect, veneration, and love, which a stranger can be supposed to have for him, whose sentiments he presumes to examine. Every one must give our learned author ftdl credit for good motives, and for liberal charity, in his strictures ; also his manner and temper, excepting his conduct to Mr. Griffin, claim commendation : but no motives can sanctify a dangerous, unscriptural practice, nor can the meekness of Moses defend it ; and, when con- tending for it, even charity loses it's name and nature. Nay, these lovely coadjutors render it B 2 4 THOUGHTS ON more injurious, as the fabled Sirens of Anti- quity, by their enchanting beauty, are said to have ruined mankind. His '* uncommon" views respecting the Lord's supper, and the necessary quahfications for it, (with these chiefly we are concerned in our present animadversions) are unfolded in the following extracts. " Every Christian originally participated in '•' the benefit oi all the external institutions of " the Gospel. Baptism was the introduction to, •' and the 2)ledge of the rest. What then is more " likely to be inferred than that the same terms '^ on which we admit to the Lord's supper, " should be required for admission to Baptism? '"' I do not see, how we can reconcile our adhe- " rence to infant-baptism Avith our requisition " from candidates for the Lord's supper, of an " account of their spiritual experience. I do ^' not perceive, on y»'hat ground we have more *' right to make this a test of admission to the " Lord's table, than to baptism. Why should *' we exclude from one privilege, as unclean, *' those whom, as holy, we have admitted to *' that which is initiatory to it r The latter " (speaking of the Eucharist) demands the ex- " ercise of reason, a belief in Scripture, and a CHURCH-COMMUNION. O *' conduct consistent with it; in fact, just what " is requisite to edification by all other devo- *' tional exercises. I am not aAvare of any '' ground to suppose, that a single stated attend- *' ant on public instruction, and devotion, in the " primitive churches, did not equally partake of " the Lord's supper, (which was as constantly " administered) unless he was excluded from it " for notorious impropriety of conduct. All " external institutions were designed, and adapt- '^ ed to be the means of forming the Christian " character ; none of them to be the tests of it's " prior formation. Of spiritual experience, he says, " God's '^ word does not connect the participation of ^ external ordinances with so inscrutable an '^ object. It makes no distinction nhatever in ''' this respect, between the Lord's Supper, and " any other Christian Institution. I apprehend, '' that, as soon as baptized children discovered '^ capacity for comprehending that Jesus Christ " is the Son of God, and that he died for sin- ^'ners; on their declaration of such a belief, ^' they would likewise be admitted to the Lord's *' supper. To partake of the Lord's supper, •* appears to me no Jess obligatory than to offer 6 THOUGHTS ON " prayer and praise, and to require no other " capacity or disposition in the participant ! ! (3) Here, the summary argument evidently Res, in generalizing-, equalizing, and confounding alJ Christian institutions ; and in supposing that none of them has any essential character, as specific, and distinctive from the rest ; — that all demand the same requisites. This is the hfe and soul of his scheme ; ^vithout which it has no originality, or even existence; — from no other premises could his inferences possibly flow. His professed " natural and rational distinction between Baptism and the Lord's Supper", "(4) can refer only to their subjects ; — not to the or- dinances themselves; for he will allow, that, in the Apostolic age, " reason and a profession of faith'% were equally necessary to the Baptism of Adult proselytes, as for the Lord's Supper; so that, in fact, no distinction is implied in his remark, as to the definite characteristics of the two institutions ; especially if we consider, that, in Baptism, Adults are noi "purely passive"; (3) See the Evang-. Mag. for 1817, p. 471 et seq. Also for 1818, p. 504 et seq. CongTeg-. Mag-, for 1819, p. 285 et seq. (4) Evang. 31ag-, lor 1817, p. 474. CHURCH-COMMUNION. 7 and, that, ^vitli the Eucharist, infants are not at all concerned. His continued parallels on Christian institutions run so smoothly along, in a style so neat and perspicuous ; that, if rea- ders once grant his premises, they will find some difficulty in evading his conclusions ; except, as frequently happens, ^vhen he incau- tiously deserts his own Data. But if, after a very close, patient, impartial, and unprejudiced exa- mination, there should be any reason to suppose, that his " uncommon" premises resemble the moving pillars of sand, raised, and driven by Numidian tempests ; we shall have just so much reason to fear that his extensive corollaries will perish in the storm, Certainly, the general duties of prayer and praise, properly called moral institutions, rest on a foundation very different from Adult Bap- tism, and the Lord's Supper. The former are the dictates of that natural Religion which the Scriptures imply, and sanction, as binding on all men indiscriminately, who possess the natu- ral faculties ot understanding, reason, and will; •whether such accountable agents be good or bad, moral or immoral, regenerate or unrege- nerate, civilized or barbarous. Simon Magus 8 ^THOUGHTS ON was commanded to pray, and Paul condemns the Heathens for not glorifying that God, whose visible works surrounded them. Other insti- tutions, especially when considered as jso^/^/rt', suppose a written revelation ; and, so far as they are positive, a species of character also ; baptism being administered only to professed belie vers and their seed ; — the Lord's supper only to such as in the reasonable judgment of charity, give adequate proofs of saving conver- sion. Mr. G — , by making all external ordi- nances require equal dispositions as the bond of obligation, at least as they refer to Adults, evidently confounds, not only all moral and positive institutions; but all acknowledged dis- tinctions between natural and revealed religion. Positive institutions may partake also of a moral nature, and become mixed \ but they cannot be obligatory, because not known till expressly revealed in the Scriptures ; whereas prayer and praise, being moral commands spo- ken by the voice of Nature, ask for no other revelation, and demand no requisites, as their ground of obligation, which are not inherent in every intelligent mind. They would have been obligatory on all such throughout the world, had there been no written revelation. CHURCH-COMMUNION. 9 With much surprise, then, we read, that " to *^ partake of the Lord's supper appears no less ^' obhgatory, than to oifer prayer and praise ; " and to require no other capacity or disposition " in the participant." According to this, a poor, benighted Heathen, either must not attend a Missionary Prayer-meeting, or, while a Hea- then, be admitted to Baptism and the Lord's supper. Mr. G — laments that the converts from idolatry at Taheite do not partake of these latter ordinances ; but his reasoning, pursued to it's just, unavoidable consequences, banishes them from all means of Grace. Very differently speaks the acute Dr. Butler. *^ Moral precepts are precepts, the reasons of " wliich we see. Positive precepts are precepts, ^* the reasons of which we do not see. Moral " duties arise out of the nature of the *' case itself prior to any external command. " Positive duties do not arise out of the nature ^•' of the case, but from external command; nor " would they be duties at all, were it not for ^^ such command received from him, whose crea- •' tures and subjects we are. — Care then is to be '* taken, when a comparison is made between '' positive and moral duties, that they be com- 10 THOUGHTS ON ^' pared no further than as they are different. ^^ Unless this caution he observed, we shall run *^ into endless confusion." Regardless of this caution, 31r. G- has confounded all institutions and plunged himself with his readers into '* end- less confusion." Butler allows that "moral and positive precepts are in some respects alike ;" but strenuously contends, that a comparison between them should extend "no further than as they are different." Mr. G — has treated them as in all respects alike, and compares them accordingly. This is the radical failure of his system; and an error, as Avill appear in the sequel, subversive both to religion and morals. But he does not alnays write in unqualified language ; for he says, if Mr. Bishop, one of his respondents, " had stated what qualities he ** judged to be requisite to "a profitable partici- " pation of the Lord's supper, that are not re- ^^ quisite for a profitable engagement in prayer *' and praise, he would have rendered me ser- " vice." By "engagement" in prayer and praise, Mr. G — must mean " participation" therein, or his request would be absurd and sophistical, by speaking of participants in one ordinance, and administrators iy the others. His papers CHURCH-COMMUNIOX. 11 do not profess to consider the requisites for administrators in the Eucharist; nor will we impute such prevarication to him, as to suppose him contending about them in prayer and praise. He did well to use the word profitable, or he had been more than erroneous ; and, tho' it is used, he is not less than inconsistent; for our obligations to any duty, positive or moral, rest not at all on it's profitableness, or unprofitable- ness ; so that they make nothing for his argu- ment, but every way against it. Mr. B — , or any other man, might safely grant all contained in Mr. G — 's remark. With equal propriety he might have asked, what qualities are requisite to di profitable participation of the Lord's sup- per, which are not equally needful to 2l profita- ble meditation on the glorious works of nature, which a Gentoo, or Taheitean, is bound by the law of conscience to practice, — " To rise from Nature, up to Nature's God." This mode of argument would abolish the im- portant duties of catechizing, and of searching the Scriptures; for we might demand, what qualities are necessary to a profitable partici- pation of the Lord's supper, which are not need- ful for ^ro/?^aZ»/e instruction in Catechumens, 12 THOUGHTS ON and in reading the divine Oracles ? We allow all this reasoning, and what does it prove' Nothing — but that divine grace is essential to our profiting in all Christian institutions. But who, except Mr. G — , would ever suppose that, in all these institutions, such gra^e is essential to moral obligation r As he places all external ordinances on the same basis, as demanding the same requisites ; and as he debars unbelievers, and the immoral from the Lord's supper, he must also forbid them to be catecliized, or to read the Bible. Mr. G — has long been among the most dis- tinguished friends of Missions ; and his papers profess to afford greater facilities to Missionary labours, by removing siqjposed obstacles out of their way. But the Public must now judge, whether his theory, so far from answering this end, does not paralyze all efforts in this grand work of benevolence ; for if equal qualifications be needful in all Christian ordinances. Hea- thens, as such, should partake of all, or none. On his principles, when pleading for faith and morals as requisites, they cannot, while Hea- thens, partake of the Eucharist; and urging them to pray, or to praise, or catechizing them. CHURCH-COMMUNION. 13 would, if they demand the same requisites, be equally iiiconsistent. What remains, then, but that our noble-hearted Missionaries should re- turn to tlieir native shores ? But, — shall they ? God forbid. Honoured men! Let them remain; gather conj^regations — baptize them on a j^ro- fesslon of renouncing idolatry , (they may actually do this without true religion) and, when in the judgment of liberal Charity, suitable evidence of divine grace appears, introduce them into full communion. On these rational and consis- tent principles, making natural religion a step to Christianity, let them endeavour to evange- lize the whole world. Baptism as a rite and a mode, is a positive ordinance, founded as to it's morality, in that relation which always exists between God and his creatures, but unfolded as to it's peculiar circumstances, ?iW{[ formulae, in the Christian dispensation, though existing prior to that ceconomy, as appears from the Baptism of John. But, so far as concerns the subjects of it, and the duty itself abstractedly, it is a moral ordinance, taught by the mere hght of nature : for a Hindoo sees a reason why he and his family should be devoted to the Deity, however lamentably he may err in the manner of doing it. C 14 THOUGHTS ON By making all the duties of religion, natural and revealed, obligatory upon persons in very different, nay, in opposite circumstances; Mr. G — 's system seems to exhibit false views of moral obligation. That variety in circumstan- ces produces variety in obligations, i-; an axiom founded in reason, and abundantly sanctioned by the holy Scriptures. With what propriety then, can he affirm, that " the Lord's supper is ^^ no less obligatory than to offer prayer and '^ praise," and that it demands " no other'' dispositions in participants? An important question here arises, upon nkom is it thus obli- gatory ^ Upon persons in the same circum- stances, or in different, and even opposite oues^ Whether he answer one way or the other, his cause is not supported. Any wise man will readily allow, that this ordinance is binding in the same peculiar circumstances, and in them only. Should he grant this; his principal, generalizing argument for equal requisites in «//Christian institutions, is instanly abandoned. Should he say, that it is obligatory in different, and even opposite ones, he not only abrogates an essential rule in the Divine government, by confounding all moral and positive institutions; but we may justly ask, why does lie debar the CHURCH-COMMUNION. 15 immoral from the Eucharist, while he admits them to prayer and praise? It is not irrevelant to our purpose to inquire, upon whom prayer and praise are obligatory? Upon all rational minds, or only upon some? li he answer upon ail; then, as he rests the Eucharist on the same grounds, how can he exclude the profane? It it be '* no less" obli- gatory, it must be universally so. Should he say that prayer and praise are obligatory only on some ; he breaks to atoms all the powerful bonds of Natural religion, and abandons the world to anarchy, confusion, vice, and death. He blames Mr Griffin, or some other respon- dent, for representing him as having advanced •' flat contradictions;" but he knows, that there is no true /ould those hearers be unbelievers, or immor 1, \ 2^ disappointments" have compelled him to this: as if he had not always done it, or as if any sensible man would presume to act otherwise. Has he also relinquished to God «// knowledge of spiritual experience? Can Man ascertain nothing of this ? Is there no such thing in the religious world r If he can have no eyidence of tliis, it has, in his mind, no existence. Yes, says our Author, profession and conduct are our only proof. But, as they form no evidence pro or con of themselves, spiritual experience cannot, on these principles be known at all. Indeed, he must consider any satisfactory knov* ledge of this subject as wholly impossible, for he calls it an ''inscrutable object." To infallible knowledge no Creature can pretend; but are there not numberless gradations between infalUble knowledge, and no evidence at all ? We profess not to search hearts, nor to erect a self-constituted tribunal, demanding unreason- able proof, nor to settle the spiritual destinies of Mankind, amenable only to their Creator, by whom they stand or fall; but to learn from moral evidence, whether candidates be, or be not, likely to answer the end of admission ; — we profess not to exercise our judgment infal- libly concerning them, as related to God. but 80 THOUGHTS UN Mr. G — justly affirms, that the Lord's sup- per '' demands a belief in Scripture, and a con- duct consistent with it" Who is to decide on these things, — to say what is truth or falsehood, morality or immorality? The precious Bible naturally occurs as the only written, and in- falVible test, — the commands and precedents of Apostolic times, the genuine language of inspiration, explained according to the analogy of faith. But, the important question will for ever return, — who are to decide upon these things, what they are, where they are, what they intend ? Truly, Mr, G— , and the church over which he presides, though in every sense dis- claiming " all human tests," are fairly com- pelled to determine the matter to their own satisfaction, or not to admit members at all, except without decision, because without evi- dence. Thus the whole question resolves itself into the nature, and degrees of moral evidence; and into the right of private judgment in such cases, on which all church-order is founded. To affirm that Scripture is the rule of admis- sion, but that the human mind, under the pow- erful influence of extensive charity, has no right to determine for li^eMwhat is that rule, is to admit all promiscuously without any rule; CHURCH-COMMUNION. 31 — this conclusion, Mr. G — , with much justice, but with no consistency disavows ; for it fast- ens on his system beyond the power of removal. This reasoning renders the admission, or ex- clusion of any members from any cause, liter- ally impossible. He advances as argument, that '• all human tests are continually found wanting," The word ^' test" is ambiguous; signifying a rule by which to judge; also the trial, or judgment itself, by an acknowledged rule. In tlie former acceptation, the Bible as " the law, and the testimony," is the only religious test; — in this sense, all human tests are nothing but a sacri- legious invasion of Jehovah's rights, which no Protestant Dissenter can approve. The Church of England appeals to her articles, creeds, can- ons, and homilies; — the Church of Rome, — to her councils, synods, missal, saints, relics, mi- racles, bulls, and the infallible chair; — a Mus- sulman — to Mahomet, and the Koran ; — a Bra- min — to his Veda. But, with a conscientious Protestant Dissenter, when seeliing for a test of truth, all these weigh no heavier than " the small dust of the balance;" nor does he con- sider as more impqrtant, a mere appeal to Cal - 32 THOUGHTS 0\ viN OR Fletcher; Towgood or Robinson; Grotius or Locke. According to it's Latin derivation, the most proper, and important meaning of the word '* test," is a trial or judgment, by some rule previously existing; — hence the common words, testimony, testimonials, attestation, S^c. In this sense Mr. G — uses it, to prove that the religious " state of the Mind" can to Man be known only by the outward profession and con- duct, as agreeing, or disagreeing with Scrip- ture-rule. Thus it \% now used; and in this signification it must be tolerated, or judgment is impossible. We are commanded to *' try the Spirits, whether they be of God;" andthenoble Bereans tried the Apostles by the Scriptures, whether " those things were so." Surely, when thus explained, human tests are in unison with the Holy Spirit, and not always " found want- ing" when directed by him through the means of his word, especially if preceded by much de- liberation, and fervent prayer. Nor are they less the decisions of the human mind because under such direction, any more than spiritual knowledge and zeal are not the sentiment and feeling of Man, though wholly produced by CttURCH-COMMUMON. 33 divine ag*ency. This influence, though omni- potent, leaves free the human mind. If such tests be often wanting, this only shews, that " to err is human;" and that, seeing the Holy Spirit does not always guide our judgment, *' many creep in unawares." Though Jesls, our spiritual Head, has furnished an infallible rule for admissions into his Church; man, and only man must decide for himself what persons come up to it : for, in this age, God gives no express revelation respecting them, as he did in the case of Saul of Tarsus, saying to Ana- nias, " he is a chosen vessel unto me." Man must find out persons, by the rule and marks which God has given, or there can be no Church at all. The fallibility of all human tests is a ^oo(^ reason why a Man should not impli- citly submit to another's judgment ; but it is no reason why he may not exercise his own. To suppose otherwise would destroy all sentiment at once, and abandon the world to universal scepticism; — covering the earth with "gross darkness." If by " human tests," Mr. G — mean a rule to judge by, they are, in religious matters, totally inadmissible. Whoever pleaded for them in this sense, except arrogant pre- tenders to infallibility? But, if they mean the 84 THOUGHTS OX exercise of judgment, in comparing Men and things, Avith an infallible rule already existing", and not at all orig"inating in tbe human under- standing, (this is a'l they non n^ean) they are essential to the dignity, free-agency, and ac- countability of intelligent minds. To allow such a judgment in reference to Chsistianity in general, and yet to deny it, as Mr. G— does, in it's most essential point, — experience, — is to renounce the living power of rehgion, tor an empty, lifeless, and unprofitable form. In the general momentous question, IT hat is truth ? the' human tests are found wanting, every one (Mr. G — not excepted) pleads his right, and considers it no dislionour, to satisfy himself. The glorious, impregnable bulwarks of Protestantism stand triumphant on this sa- cred principle, — that no mortal is bound to obey , the FIAT of another in Church-matters, hut to *^ be fully persuaded in his own mind." Here is our boasted Sheet-Anchor, — and though, as the famous Chillingworth says, ''the Bible, and the Bible alone is the religion of Protest- ants," every one has a heaven -born right to ascertain for himself, from every source of evi- dence, what is contained therein. An unlet- CHURCH-COMMUNION. 35 tered, godly Man has a better test of it's truth, from his own feelings and experience, than all the learned arguments necessary to the convic- tion of others;— his belief survives the storms of life, when others " make shipwreck of faith," The very same principles which support the general cause of Protestantism, as such, ought, doubtless, to support each individual society of Protestants throughout the world; and if a particular Church be one, definite, voluntary body, built on mutual sentiments, aims, inter- ests, and conduct; human tests, when cauti- ously guided by Scripture-rule, cannot be for- bidden in examining the requisites i'or admis- sion. In excluding members, human testimony must be given against them, before the scrip- tural rule can be enforced ; so that, if human tests are to be wholltj discarded in admission, they must be equally so in separation. "As to " grounds of exclusion," says Mr. G — , " I " would be wholly decided by Apostolic prece- *' dent, with it's reasonable analogy to circum- " stances." Decision implies coginzance, ex- amination, and judgment; therefore, it is pre- sumed, he would exercise his oww judgmen , in ascertaining 'his " precedent," and " reason- able analogy," and in comparing with this 36 THOUGHTS ON standard, the case of an obnoxious member. In such matters, he must decide ttvice before exchision. What is this but ultimately a human test, exercised twice over ? On what principles, then, does he claim for himself the right of pri- vate judgment in reference to the belief and conduct of persons, when admitted or expelled, and yet deny it to others as to spiritual experi- ence ? Is their claim less sacred than his, or is experience less important than sentiment Or mo- rals? By such a denial, he has, though unin- tentionally, undermined the foundation of all Protestantism, for \yhich Millions have taken "joyfully the spoiling of their goods," or finally sacrificed their lives. One grand cause of di- versity in religious opinions and denominations, also of Mr. G—'s belonging to his own class, is the exercise of private judgment, or of those very human tests, he so much disapproves. Complete uniformity in these things, however near we hope they may approach, is, in our present condition, more to be desired than ex- pected. The Church o. 506. CHURCH-COMMUNION. 39 He contends, that ** the state of the mind" can only be known to man by the outward pro- fession and conduct. What can he mean by this '^ state of the mind," but sincerity, the fruit of spiritual experience? Can there be any sincerity without such experience ? Yet, he says, this is not connected w ith the partici- pation oi any relii^ious ordinance. To require evidences for " the state of the Mind," and yet to deny it's conriexion with the Lord's sup- per, is to require what is utterly unnecessary. How can evidence be needful, if the very thing to be proved be unconnected with the ordi- nance? If we allow that profession and con- duct are, as he asserts, our only evidence of the state of the mind, and if we take him wholly on his own ground; his reasoning would totally abolish both the essence of religion, and all necessary evidence, — if the former be denied, of what use is the latter ? With these views^ we do not wonder that Mr. G — should object to religious experiences being given, on the admission of candidates for communion. Should he say, in self-defence, that he means the infallible discrimination of experience, he should have told us so, which he has not. This, B2 40 THOUGHTS ON he knew, would be only " beating the air;" for what readers of our valuable magazines, where his papers appear, ever held such infallibihty ? Alas! the real, lamentable fact is, that his sys- tem infers no spiritual experience as requisite, and thus gives a deadly blow to vital godliness. Can his premises, from which such tremendous conclusions flow, be founded in that book, or sanctioned by that God, whose names are Holy? All requisites of Christian character, even in the Lord's supper, are by Mr. G — openly dis- claimed, — experience, the very essence of reli- gion, is renounced as unnecessary, — institu- tions are only to produce requisites, never to require any, — the Lord's supper is reduced to an initiatory rite like Baptism. What else can it be, if it does not imply the " prior formation" of Christian character ? But in the case of our Lord's disciples, (for Judas was not at the Eucharist) and in those v,ho received that ordinance in primitive Churches, the Christian character was previously formed ; and though Mr. G — uniformly denies the instruction of Proselytes before Baptism, we are as uniformly told that they previously believed, confessed CHURCH-COMMUNION. 41 tlieir sins, and repented. What is this but the formation of Christian character ? Can faith, confession of sin, and repentance result without previous knowledge of divine things? John the Baptist first preached to gain enhghtened proselytes, and then baptized. Mr. G — revers- ing the order of things, first baptizes his, and administers the Sacrament; then instructs them to become Christians by the use of these ordi- nances. He says, " Whether Paul baptized '' the twelve disciples of J ohn, whom he found " at Ephesus is disputed : but the original terms *^ certainly do not prove that he did." Most fortunate escape ! if his readers will tamely suf- fer it ; for on a superficial view, it seems to make nothing against him. But, though the " original terms" do not prove that Paul bap- tized these disciples, they abundantly show that they were baptized by some one ; and the passage, (1) so far from favoring the notion of Adult Baptism invariably preceding instruc- tion, warrants an opposite conclusion. Our author seems wishful to represent Chris- tianity as a school, and all it's ordinances f 1) Acts XIX ch. ver. 1--5, 42 THOUGHTS ON as therein initiatory. What else can they be, if none require the "prior formation" of Chris- tian character ? But, most unfortunately, this general representation, by inferring promis- cuous admission to the Eucharist, would deprive us of any institution as a feast, and a seal of the pre vious enj oyment of Gospel-mercies , pecu- liar to the " household of God." Most assur- edly, we are authorized to admit all Mankind, who wish for such a privilege, into the seminary of Christ, as scholars, or catechumens; but to debar any from an initiatory ordinance, by de- manding pure religion as a requisite, (this Mr. G — 's system infers) is insufferable ; since it is demanding some proficiency of Christian cha- racter in novitiates, when first entering upon instruction. Such a demand restricts the insti- tution to proficients; and yet it is fairly in- ferred, to be initiatory ; — of course, extending to all the world who become catechumens, or scholars t If this be not contradiction, what shall we call by that name ? We are expressly commanded " not to eat" with the profane. Are they likewise to be shut out from the school of Christ, and from the Sacrament, if an initi- atory institution ? If initiatory, why exclude them } If we exclude them, how can it be ini~ CHURCH-COMMUNION. 43 tiatory ? If the ordinance be Jiot an initiation into the school, it demands the " prior formation" of Christian character. Mr. G-'s statements, Uke the " flaming sword" at the entrance of Eden, turn every way against him. Tho' Christ him- self associated occasionally with the ungodly, and actually taught them in person before ad- mission to any Christian ordinances, some of these statements break up his school by banish- ing them from it, if the Lord's supper, from which they are excluded, be initiatory therein. Others of his statements render a peculiar Church of Christ impossible; since all Man- kind, when willing to become scholars, claim admission to every initiatory ordinance, — of course, to the Eucharist, if such it be. Thus, the Christian religion, both as to form and re- ality, is virtually banished out of the world. According to Mr. G — 's general reasoning, we should administer all Christian ordinances to Heathens, and Men of every character, im- mediately on going among them, without so much as a hint on the nature and design of such institutions. This very much resembles those societies in many parts of Europe, proba- bly a copy, if not the relics of the antient Eleu- 44 THOUGHTS ON sixiAN Mysteries of Greece and Rome ; whicbj enveloped in " thick darkness," allure by a blind curiosity, and admit candidates, first to their symbolical rites, — then to their explana- tion. How different from the plan of Scrip- ture, which enjoins previous self-examination j lest, by '^ not discerning the Lord's body," any should eat and drink unw orthily ! How this duty can be properly discharged, but by dili- gent use of every possible instruction, it is very dithcult to say; and the sad experience of ages has taught us, that, without previous illumina- tion, the observance of the Eucharist naturally generates presumption and formality, self-right- eousness and superstition ; — ignorance becomes the mother of devotion ; presumption — of crime. Mr. G — 's papers constantly suppose that the Lord's supper requires no other qualifications than baptism ; and he seems well aware, that, ifthese institutions, resting on different grounds, demand different requisites, his cause is not gained. But, will he seriously contend, that the Baptism oi infants requires the same qua- Ufications as the Eucharist? If so, he must altogether forbid their baptism, or maintain the CHURCH-COMMUNION. 45 very singular views of some antieiit Fathers, and of Mr. Pierce among" Moderns; — that infants should receive the elements : which is indeed absolutely necessary, aud highly con- sistent, if these ordinances claim equal requi- sites; for then, they must receive both ordi- nances or neither. By placing both institu- tions always on the same basis, he is at a loss, "how we can reconcile our adherence to infant " baptism, with our requisition from candidates " for the Lord's supper, of an account of their " spiritual experience." Thus infant baptism is a plea for admission to the Eucharist with- out an experience, — a favourite argument with writers on National Establishments. There can be no difficulty in reconciUng these things, but on the false supposition that the Lord's supper demands only the same requisites as baptism ; — then, indeed, their harmony would be like an attempt to unite the Poles. Will Mr. G — , on reviewing his argument, persevere in this ? If not, where is the incongruity of which he com- plains ? Tho' admitted, as holy, to the initia- tory rite of Baptism, they are not considered as i^egenerate^ but as dedicated to God ; except he will agree with our Antipaedobaptist bre- thren, in making faith and regeneration essential to that ordinance. 46 THOUGHTS ON It is not a little singular, that, tho' he aims a blow at their system, by affirming that per- sons educated as Christians, have no claim to baptism, from " precept, precedent, or analogy," (2) yet in his argument for more easy admis- sion to full communion, he unwarily advances the grand plea for their cause. They reason that baptism invariably claims the same requi- sites as the Lord's supper; and he asks, '^ what "then is more likely to be inferred, than that ^' the same terms on which we admit to the *^ Lord's supper, should be required for admis- " sion to Baptism ?" Were we to allow this disputable position in reference to Adults, which is his first application of it ; what analogy has it to the case of infants, or how can it prove their baptism inconsistent with our requisition from Adults of aa experience in the Lord's supper? To reason on infant baptism in the same manner as on that of Adults, the latter being radically different; produces endless con- fusion, by incessantly changing the question in dispute. Such a dexterous moving of scenes, performed with superior contrivance, makes (2) E^an^. Mag-, for 1817, p. 472 CHURCH-COMMUNION. 47 Mr. G — impute to Paedobaptist, congrega- tional Churches, those inconsistencies which have, in fact, no existence. The charge of in= consistency belongs rather to his own system ; for as he universally claims the same requisites for baptism as for the Lord's supper, he must admit infants to both or to none. Pursuing the same species of reasoning, he contends, that those should partake of the Eu- charist as clean, who are baptized as holy; so that the fair, irresistible conclusion is, that re- generation is essential to both institutions, or to neither. If universally necessary to bap- tism, why does he plead so powerfully for the baptism of infants ? Are tiiey regenerated ? Why would he administer baptism to those who, for some years, cannot be supposed to under- stand it; if, as he argues, it be universally designed as the means of forming the Chris- tian character? To be consistent, should he not defer their baptism, at least, till their minds can comprehend it's meaning, and intention. His notions seem to abolish just distinctions between infant baptism, and that of Adults; and by practising the former, he certainly opposes his own Theory. If any be excluded 48 THOUGHTS ON from the Eucharist, merely because unclean, i. 6. unregenerate, ^ye ask again where is the contradiction charged upon Independents, ex- cept on the Antipasdobaptist principle, that baptism implies regeneration r The imposing fallacy of his argument lies, in using the words *' unclean" and " holy", in direct opposition ; whereas, however they are opposed in many other parts of Scripture, they have not, as ap- plied to this subject, the least contrariety: for the uncleanness, or uiiregeneracy, which debars from one ordinance, is no contrast to the holi- ness, or dedication to God, which admits to the other. Mr. G — 's argument, managed with no small ingenuity, proceeds entirely on a false construc- tion of the Apostle's saying, " For the unbe- " lieving husband is sanctified by the wife, and " the unbelieving wife is sanctified by the hus- ''band. Else were your children unclean, but "now are they holy/* That this passage may have consistent meaning, the holiness of these children must be the same as the sanctification of the unbelieving husband, or wife, who is sanctified by union with a believing partner; — without this, the Apostle's reasoning can have CHURCH-COMMUNION. 49 110 force. But, certainly, regeneration, or true Cliristianity, is not intended in these cases ; for no such relative union can confer them, Mr. G — argues, that those admitted to bap- tism as holy, should partake of the Eucha- rist as clean ; and as holiness here applies to unbelievers, along with their offspring, Avhen one party is truly pious, he must, according to his system, admit iinheUeving Adults to bap- tism; — consequently to the Lord's supper; for his OAvn words may be retorted exactly in their original meaning, " Why should we exclude " from one privilege, as unclean, those whom, '■ as holy, we have admitted to that which is *'• initiatory to it?" If we view this subject in reference to Adult proselytes, it still appears, that the requisites for the Eucharist are not equally necessary for baptism ; for as a man may be a proselyte from any religion to Christianity, and yet be unclean, i. e. unregenerate, he may consistently be excluded on that account, from one privilege, while as holy, i. e. professedly dedicated to God, he may be fully admitted to another. Mere proselytism is not regeneration, any more than baptism can be so. Mr G — rests much F 50 THOUGHTS ON of his scheme on his supposed universal admis- sion to the Eucharist, in the Apostolic age, of all proselytes from Judaism or Paganism; — this disputable point is his ^'chief corner-stone." Yet, were we to allow all he says, it will not follow that the two institutions claim equal requisites ; for Proselytes, when truly converted, received the Lord's supper, not because holy, i. e. dedicated to God; but as not unclean, i. e. not unregenerated : so that there can be no impropriety in excluding unregenerated Adults from one institution, who are admitted to the other, except on the false supposition that bap- tism implies regeneration. If, as Butler says, "baptism, though revealed under the Chris- tian dispensation, be founded in that natural religion" (I) which the Scriptures imply ; we wonder with Mr. G — why TAHEITA^s, if re- nouncing idolatry, and '' steadfast in doctrine and prayer," are not baptized ; tho' our prudent Missionaries may have very ample, justifiable reasons,- not generally known, for delaying their full communion. (4) !^ee this subject considered, and applied to the im- portant cause of Missions, at the close of these strictures, in the Essay No. X, CHL'RCH-COMMUNION. 51 That there can be no inconsistency in the practice for which we contend, appears from the scriptural distinction of the Christian Church into visible, and invisible; or ra, her, into nomi- nal and real; — a distinction which has existed from the earliest ages, arid \\ljicb Mr. G — must allow, if " persons orthodox in their opi- •' nions, as well as blameless in their external "deportment, may nevertheless be ufterli/ des- *' titute of personal and experimental piety," This is an echo of our Lord's declaration; — •^ every branch in me that beareth not fruit, he " takeih away." They are "in him" risihty by profession, tho' not ritidly by Grace. Who constitute this yisib^e Church, unless nominal believers, wiih their infant seed, be thus desig- nated ? If, in this sense, they be of the church, baptism belongs to them, as such ; but the Lord's supper, even on Mr. G's principles, can- not be their claim, because they are evidently unregenerated. To such characters, clearly defined, he surely would not hnoninghf admi- nister it. As nominal Christians, w ith their infant seed, they claim their baptism, but to the Eucharist they have no just pretensions. Where, then, we beg leave to ask, is the incon- gruity of not yet granting one privilege to the F 2 52 THOUGHTS ON unqualified, out of love and faithfulness to their souls, while they are fully admitted to another, which they claim, and are powerfully urged to seek after those requisites which will fit them for all? The very important question yet remains for our consideration, " What are the scriptural requisites for the Lot^d's supper?'' We now inquire for those which authorize a settled resi- dence in some particular Church rather than for those which justify occasional communion. Taking the Holy Oracles for our rule, this question will not be difficult to decide ; for a point of such vital moment to the interests of Zion, cannot be left in very great obscurity, without impeaching their divine Author; and, that we have an indisputable right to deter- mine for ourselves what his word reveals, must be granted, however human tests may be denied. (-5) Accommodating his system to the present (o)The words, "human tests," are, at first sight, objec- tionable to Dissenters in general, till properly explained as before attempted in these pages ; nor would the wri- ter have used them at all, had not Mr. G-- previously laade them convey his disapprobation of all decision CHURCH-COMMUMOX, 53 State of the Christian World, Mr. G — allows and vindicates a departure from Apostolic prac- tice, '^ in the mode of administering" Baptism and the Lord's supper; tho' he is ''cautious against unnecessary deviation. " (6) But, if we may hnoningly deviate at all from primitive examples as precedents, where shall we termi- nate? To allow deviations in the mode of administering these ordinances, would autho- rize them also as to the essential requisites in participants, — this would infer that we have no fixed standard in admissions. The mode, and formulae of the Eucharist, are recorded so expli- citly in our Lord's example, and in his injunc- r.oncerning- Christian experience, in the admission of Church-members. This made it necessary to refute his application of the phrase, in the only sense in v.hich he can be rationally supposed to use it. If he mean a rule of judgment, his labour to oppose human tests was need- less ; as no Independent would contend Avith him about this interpretation. If he mean the right of judgment itself, it was essential to the honom- of Congregational Churches, that his mistake, in denying- that right, should be detected. If he mean neither of these, --the phrase becomes a solecism in his pages. (6) Erang. Mag. for 1817. p. 471, 54 THOUGHTS ON tions to his followers, that a wilful departure can never be justified, Mr. G — 's aim in plead- ing for variations in mode seems to be, that his readers may be less surprised to infer, that similar variations are justifiable in the requisites for the ordinance. If this be not his motive, his remarks are wholly foreign to his subject, — he pleads in his papers not for modes, but for requisites, and to argue from the former to the latter would be " passing strange." Essential requisites are of such vast importance to the Honour of God, and of Religion, that any departure from known scripture rule must pro- duce most fatal consequences. Every friend to vital rehgion admits, that, what Primitive Christians ^yere, in their seve- ral societies, all candidates should be as near as possible. Union was their grand, pecuhar feature, — unity in sentiment, feeling, and con- duct. On this essential principle, all societies, whether civil, or sacred, are necessarily built: and to suppose them capable of duration, or even of existence, without such a basis, is to insult the human understanding. Primitive Churches " continued stedfastly in the Apos- *^ ties' doctrine, and fellow ship. Now I beseech CHURCH-COMMUNION, 50 ** you, brethren, — that ye all speak the same '' thiniT, and that there be no di\ isions amone^ " you; but that ye he perfectly joined together '' in the same mind, and in the same judgment. ^^ For ye are yet carnal : for whereas there is " envying, and strife, and divisions, are ye not " carnal, and walk as Men ? I beseech Euo- " dias and Syntyche, that they be of the same " mind in the Lord." Such were the spirited reproof, and expostulation of the Apostle Paul, with those who being admitted on fair preten- sions, had doubtless " a belief in the Scriptures,*' and, so far as we know, exemplary morals also; hut had falsified, and forfeited their creditable membership, by wanting a general unity in sen- timent. Among other things, as appears from the prevailing errors of the Church of Corinth, doctrine made a considerable figure in their contentions. To suppose them quarrelling merely about the gifts, popularity, and qualifi- cations of their Preachers, will not justify the Apostle's severe censure; as divisions in senti- ment on this head, unless attended with some- thing more obnoxious, would be comparatively harmless. Tho' they preached not different doctrine, their several partizans supposed they did, and contended accordingly. Hence one 5^ THOUGHTS ON says, " I am of Christ," in opposition to others who are not of him; and Paul asks, " Is Christ divided ?" Concerning the gifts, labours, and acceptance of ministers, there will always be division, nor is the thing itself unjustifiable, when the passions are not inflamed ; but, as to scriptural view s of the Saviour's character, there should be only one opinion. If, with some Critics, we were to allow, that doctrine had no concern in these dissensions; the argument would still be in our favour: for if angry con- troversies about the general qualifications of Ministers indicate a carnal condition, much more do they prove it when arising from opposi- tion in doctrinal views of essential truth. The same Apostle says to the Philippians, *■• Stand fast in one spirit, with one mind, striv- " ing together for the faith of the Gospel." How could they do this without first being one in that faith r Such a coalescence must also have some specific Truths as it's professed object, not resting in generals, undefined, and uncertain, — in other words, it should refer to Essentials. To the churches of Galatia, he says, " There be some that trouble you, and '* would pervert the Gospel of Christ. I would CHURCH-COMMLMON. 57 '• they were even cut off which trouble you." These disturbers were not infidels, denying the Gospel of Christ, but wished, as Dr. Dodd- ridge says, "to incorporate the law with Chris- tianity," and thus to subvert the doctrine of Justification by Faith alone. Their general morals are not censured ; so that it should seem, they had all Mr. G — 's requisites, viz. " a belief in scri] ture, and an external deportment accord- ingly," exceptin;^ their contentions, — yet they are to be cut off\ For what ? For want of unity in the faith. Rules for exclusion are, by contrast, rules for admission. Mr. G — , indeed, excludes for heresy ; but as he admits all who have a belief in scripture, provided they be not immoral, we are left to infer that his heretics must first be absolute Infidels ! The holy scriptures state more explicitly, what sentiments are essential to salvation ; and., by inference, requisite to communion. " If we " say that we have no sin, we deceive ourselves " and the truth is not in ks. Except a man " be born of water, and of the Spirit, he can- " not enter into the kingdom of God. If any " man be in Christ, he is a new creature. If [^ any man have not the Spirit of Christ, he is 58 THOUGHTS ON " no7ie of his. Except ye eat the flesh of the ** Son of man, and drink his blood, ye have no " life in you. Before Abraham was, I am. If *^ ye beUeve not that, I a3i, ye shall die in your '^ sins. Therefore the Jews sought the more " to kill him, because he not only had broken '^ the sabbath, but said also that God was his " Father, making himself equal with God. " Whosoever shall confess that Jesus is the Son *^ fff God, God dwelleth in him, and he in God. *' Whatsoever is born of God overcometh the " world. Who is he that overcometh the Avorld, ^^ but he that believeth that Jesus is the Son of ^^ God?'^ (7) These important passages, when compared in their several connexions, clearly assert, or fully infer, the depravity of Man, the renewing influences of the Spirit, the way of salvation by faith in Christ alone, and the (7) The appellation, '* I am," derived from the Old Testament, is peculiar to Deity. The same may be said of the expression, " Son of God," when applied to Christ in the above extracts. No critical prowess, however . 4^aring, learned, or acute, has 3 et overthrown this inter- pretation. The cavilhng" Jews, when charging our Lord with blasphemy, doubtless understood him, as so using the latter appellation ; and as he pointedly repels the charge, without at all contradicting their views of the CHURCH-COMMUNION. 59 iSiipreme Deity of the Saviour, as essential truths, to deny which seems inconnipatible with i^odiiness. Holiness has always claimed scrip- tural truth as it's genuine source, in connexion with the'energ'ies of the Sacred Spirit; nor is it possible for the heart to be purified but by Faith. In religion, Man is impelled hy motives \ without which the system is neiiher desirable, practicable, or rotional. All such motives im- ply sentiment as their basis, and v»e are expec- ted to give " a re-ason of the hope that is ^n us, with meekness, and with fear;" — without such reason, religion becomes blind superstition. Many a humble, sincere Christian can state such reasons but very imperfectly; yet, as they have existence, others often perceive them bet- phrase, we must infer that he so meant it. He peremp- torily denies their accu-.ation, not by renouncing' the title, or their interpretation of it, for he a-lmits both, — yet he pleads NOT guilty. It greatly behoves those who dis- claim his Supreme Divinity, to do more than has yet been done, either to wipe off the blasphemy, or to let it remain as a blemish upon the Saviour's character, or candidly to acknowledge, that, in this famous dispute v.ith the Jews, he " thought it not robbery to be e^ual with God." 60 THOUGHTS ON ter than himseit. Divine truth, when embraced by faith, is the grand, essential stimulus to obedience, love, and purity, as appears from the history of the Patriarchs, Apostles, and Martyrs of old. The Gospel is " the power of God" unto salvation, and " effectually worketh in them that believe." Nor can any genuine peace, or solid comfort exist, but as derived from the doctrines of Divine Grace as revealed in the Holy Bible, which was '^ written for our learning", that Ave through patience, and com- fort of the Scriptures, might have hope.'^ The sacred Spirit is our Comforter, by leading us '' into all truth;" — by taking of the things of Christ, and shewing them unto us. Therefore, to be indifferent to sentiment is the greatest injury to religion ; obscuring it's brightest glo- ries, and directly tending to blot the Sun of Righteousness out of the moral system ; which, being destitute of light, purity, and happiness, would then present a dreary waste, with only " darkness visible." Could this be effected, the world would appear more gloomy than those awful regions where the light of truth dees shine and is confessed, though it be surrounded with " the blackness of darkness for ever." CHURCH-COMMUNION. 61 In primitive ag-es, "the multitude of them " that beheved were of one heart, and of one " soul," — having a similarity in religious ^(eeZ- ings. " Nevertheless, whereto we have already " attained, let us walk by the same rule, let us '^ mind the same thing." Here is unity in con- duct. From all the above passages taken to- gether, we obtain the requisites for Church- communion, — unity in doctrine, feeling, and practice; for what Primitive Churches actu- ally were, and what an inspired Apostle wished them to be, must needs be the standard of ad- mission ; without which, religious societies would resemble the heterogeneous materials of Nebuchadnezzar's visionary image; and, from a thousand causes, they might become as " the chaff upon the Summer threshing-floor." Can- didates should possess a general similarity of sentiment with that Church where they seek admission, — sentiment, which, as a voluntary society, they have previously embraced as the dictates of an enlightened conscience. Perfect uniformity in any Church cannot be expected, unless in Essentials; and, in them there may be shades of variation ; but, what a Church believes as absolute Essentials, she has a right to expect in admissions, or the honours of con- G 62 THOUGHTS ON science, and the sacred privilege of private judgment, must be abandoned, — the principles of divine truth must become a cypher. When specifying the requisites for Church- commu- nion, all essentials lie in a very narrow com- pass, iijive non-essential points fully characte- rize, and distinguish two opposite, powerful denominations ; and every candid mind makes the former as few, and the latter as many, as integrity will suffer. If we err at all, let us err on the side of charity; but, wifful error should have another name, which we do not wish to pronounce. If a Christian deny these Jive points in their Calvinistic sense, he may surely sit down as an occasional communicant with those who hold them in that meaning ; provided he, as a member elsewhere, agree with them in those essentials intimately connected with the salvation of the soul ; though prudence, piety, and the important duty of following peace with all Men, should lead him to associate chiefly with that particular Church, whose sentiments he more extensively embraces, — to whom he most properly belongs. Mr. G — contents himself with a general belief in Scripture, which is so easy to profess, and CHURCH-COMMUNIOK. 63 allows of such unbounded latitude, as to admit all the most discordant sentiments imaginable into the same peculiar Church; so that his community could not be "of one mind" even in Essentials, — of course, it could not be scrip- tural. Some essentials must be requisite for communion, or all religious associations would be at an end, — the church of Christ would be lost among the MiUions of Mankind; like the waters of a river poured into the boundless Ocean. Indeed, his system appears so genera- lizing, as eventually to destroy all sentiment whatever, by reducing it to a mere nothing; audit endeavours to effect a religious union of hearts, where there is little, if any, previous union in faith. This, from the nature, and well-known laws of the human mind, is necessarily impos- sible. Primitive churches were of "one heart," and of" one soul," because united " steadfastly in the Apostles' doctrine;^'' and the historic page abundantly shows, that their departure from purity in the faith produced discord, vio- lence, and ruinous confusion. The pleasing union of different Christian societies in our day, in which we participate with such unspeakabie pleasure, arises from an approximation in sen- timent; and that union, however far it may G 2 64 THOUGHTS ON appear to go, is only commensurate >vith such approximation. As this advances, so Avill the union ; for it is the peculiar character of the glorious Milleniuin, when love and concord Avill universally abound, that " knowledge shall be increased." In promoting such grand objects, let us instantly sacrifice at the shrine of a liberal charity ; party-spirit, party-names, bigotry, austerity, prejudice, self-interest, all minor distinctions, all unholy, unsocial tempers, and every iota not intimately connected with the real honour, integrity, and eternal safety of Man; but, to sacrifice truth, — pure, essen- tial, sacred, immortal, immutable truth, — would be " an abomination to the Lord." Should a candidate agree with any Chris- tian society in their essentials, as fixed by them- selves, (others having no right to interfere) he has 07ie requisite as a member with them. To propose, as disine qua non^ a Church creed, in a long string of sentiments, many of them, per- haps, very remotely connected with human hap- piness, is highly revolting to the mild genius of the peaceful Gospel; and it would be extremely difficult, if not wholly impossible, to prove, that any doctrines are absolutely essential to CHURCH-COMMUNION. 65 full communion, but those specified in a former page, or the important truths deducible from them by implication, or by inference. Other things are glorious, but these exceed in glory. Sentiment alone being no evidence of pure religion, candidates should also possess similar feelings y and be of " one heart" and of " one soul," with the society to which they join. In feelings, by far the most essential part of Chris- tianity, there is much more uniformity among good men, than in any thing else ; and to this chiefly we should look as the surest, and most important test. This is the more needful, because, in Mr. G — 's papers, this part of reli- gion, though forming it's greatest glory, is not at all noticed. Those who have " passed from death unto life," have generally the same reli- gious convictions, fears, hopes, joys, sorrows, doubts, anxieties, and struggles in their spiri- tual warfare. Hence, at our Missionary Anni- versaries, when different denominations, like the various tribes of Israel, repair to the same temple, to enjoy a grand Sacramental festival ; one feeling absorbs all their several dlstinc^ tions ; and destitute of this, a religious society resembles a vast, full-peopled cemetery, where 66 THOUGHTS ON lifeless bodies dwell in gloomy silence. It is the world oi materiality, — spirits go elsewhere. To admit any into a particular Church, whose feelings have no accordance with those already tliere, is to send wolves among the flock of Christ ; the very design of such a society would be utterly defeated ; it's honour tarnished; it's union broken; it's safety endangered; it's ruin certain. Christian experience is most intimately con- nected with the human passions, where lies it's proper seat; and by them it is generally ex- pressed in the Scriptures. As the passions, considered as natural powers abstractedly, are much the noblest part of Man, in which he most resembles his Maker ; — a religion which should discard, or overlook them cannot be divine; and in proportion as they are under the mighty control of true religion, we become holy, honor- able, happy, and useful. The sacred Word lays the greatest stress upon them, and is our only sure guide, where mistakes are common, and often fatal. " Serve the Lord vi'\i\\fear, " and rejoice with trembling. Happy is the " Man that feareth always. Work out your " own salvation with/ear and trembling. Bles- CHURCH-COMMUNION. 67 *• sed are they that mourn, for they shall be *' comforted. GoAXy sorrow worketh repent- " ance. Rejoice in hope of the glory of God. " We glory in tribulations also ; knowing that *^ tribulation worketh patience ; and patience. '' experience ; and experience, hope. Whom " having not seen, ye love; in whom, though " now^ ye see him not, yet believing, ye rejoice ^' withyo^ nnspeahahJe, and full of glory. Re- ^'joice in the Lord always : and again I say " rejoice. Love worketh no ill to his neighbour: " therefore love is the fulfilling of the law. ** Though I speak with the tongues of Men " and of Angels, and have not chariti/, I am *^ become as sounding brass, or a tinkling cym- •^bal; 1 am nothing. Now abideth faith, " hope, charity, these three ; but the greatest " of these is charity. If any man love not the '^ Lord Jesus Christ, let him be Anathema. " Maran-atha." How are genuine religious affections to be ascertained? Mr. G — ispositivethat"the state of the mind"' can only be known to men by the outward profession and conduct. These alone are no evidence for or against; for he allows, that " persons orthodox in their opinions, and '^ blameless in conduct, may yet be wholly des- 6S . THOUGHTS ON '' titute of personal and experimental piety." After all, how can it be known whether the feel- ings of a candidate be, or be not, similar to the Church's where he seeks admission? Truly, by an account from himself, or through the medium of another. In the latter way, Barna- bas proposed Saul of Tarsus to the disciples, urging principally on his behalf, " how he had seen the Lord in the way, and that he had spo- ken to him.'' As Mr. G — rests much on Scrip- ture precedents, this should have it*s due weight. Very often, the most satisfactory experience is given in a private conversation with a pastor, or deacons; who, when candidates are too timid, or incapable of giving it in any other way, report it to the Church. In a similar manner, it is presumed, Mr. G — would ascer- tain that "belief in scripture," which he demands as requisite ; and, as to morals, he could know tliem only from his own observation, or the re- port and testimony of others. Why, then, does he so much object to giving an experience, since feelings are as much cognizable as senti- ment, and claim more attention. We contend not for the mode of giving such an account, nor for the extent of particulars, nor that candi- dates should personally appear at all in public, enURCH COMMUNION. 69 Nvlien it is g-iven in ; but in some way it should be done, or ^^e cannot properly, to full satisfac- tion, ascertain whether they possess the most essential part of religion — experience. Social prayer, indeed, when a gift is exer- cised, will often elicit spiritual views, and feel- ings, in a very remarkable manner; for as Dr. Owen says, " a man's real sentiments are best known from his prayers," because, then, his whole heart is poured out unawares ; and dif- ferent Christian denominations resemble each other most in their petitions. Private prayer, when accidentally overheard, has sometimes struck the wicked dumb, by surprising* them into a consciousness of divine things; and, as in the well known case of the praying Mr. Inge, a social gift has betrayed a man's superior knowledge and piety. Prayer was given by God himself, as evidence that Saul of Tarsus was truly converted ; and it is not so much the manner, or the frequency, as the matter of our petitions, that indicates ** the state of the mind." The proud, boasting, unrenewed Pha- risee, who went up to the temple to pray, had '^ a belief in scripture," and was externally clean, as the burnished ^' cup and platter;'* 70 THOUGHTS ON but, Alas 1 his prayer betrayed his hypocrisy : and that of the poor, self- condemned publican, evinced his own genuine religion. If there is a general coincidence in vie^vs, and feelings, which will always be, A>hen piety is real, let no Christian Church reject any Candidate, pro- yided his temper and his conduct adorn Lis profession; — if /e'eZ/w^ be right, the rest can- not be far wrong. Mr. G — is not blam able for placing outward profession and conduct among other evidences of real conversion ; but for mak> ing them sufficient proof of themselves, — the only ones which we can obtain, or have a right to desire. Had he merely said, that some in- stitutions do not imply, in participants, the pre- vious formation of Christian character; but that o le, viz. the Lord's supper, does demand such a requisite ; these strictures upon his sys- tem had not appeared. And, after all that has now been advanced, with the purest, and most friendly intentions ; I can most cheerfully allow, that, had Mr. GJ — , whose papers are written in a truly Christian spirit, been aware of the consequences fairly resulting from his theory, it had never been divulged. Also, I should be exceedingly sorry. CHURCH-COMMUNION. 71 if any readers of these pa^es should hastily infer from my remarks, which, in attempting to do justice to this momentous subject, are neces- sarily plain, close, and free; that Mr G — is purposely indilFerent to the true spirit of vital Christianity, or less worthy of our general es- teem and regard. The disposition, and the piety of an Author, and the inferences from his system, are two things; — frequently as oppo- site as light and darkness. It is not a pleasing task; perhaps, not with- out some hazard^ to controvert the opinion of a man of learning, talent, and amiable disposi- tion ; but (setting aside the desired, honourable consistency of that denominat'on of Christians, whom he seems to censure,) when vital Christ- ianity, and the general credit of religion are at stake, it is, even in their weakest advocates, a crime to be silent, CarefuUy, and impartially reviewing the whole, we cannot but consider Mr. G — 's papers as calculated to enlarge a door of admission to full communion, which, we fear, has been alrea- dy too wide. His " very numerous and deplor- able disappointments/* where he had sanguine 72 THOUGHTS ON [lopes, seem to oppress him much, as they ^vouhl any one who had a similar experience; hut, if we may judge from the m.ost distressins^ case of President Edwards, who fell a lamentable prey to all the terrible consequences of such a system ; a practical trial of it will press upon him hereafter with the weight of Atlas. Those very disappointments which make him less scrupulous, have made others more so; and why such heart-rending disasters should de- crease his cautions, is more aenigmatical than were the Sibylline leases when scattered by the wind. On superficial examination, Mr. G-'s scheme may appear to many, novel, and attractive; but, so far as full communion is concerned, it has, especially across the Atlantic, been scru- pulously " weighed in the balances and found wanting." (8) It may invite, originate, and (8) In England, this subject was very amply discuss- ed about the middle of the seventeenth century, on both sides of the question. The Rev. H. Saunders, and the Rev. P. GoodAvin, (wo ejected ministers, were for re- stricted communion, on liberal terms ; and ^V. Morice, Esq. for open admission to all, as he says, " having a CHURCH-COMMUNION. 73 hasten a general profession of religion, forcing it with artificial stimulants, like plants in a hot- house; but, is it not also highly favourable to imposition and hypocrisy ? Though we lament as much as he, to see " three fourths or more of a congregation withdraw from the Lord's supper" when a Sermon is closed; we recollect that it is not essential to their final salvation. He must consider it otherwise, if it be '* no less obligatory than prayer and praise." This would bear hard upon great numbers, whose conscientious scruples overcome their resolu- dogmatical faith, and not being- scandalous." Mr. Saun- ders' work I never saw; but in a vacadon- anble, last Jklidsummer, I picked up the other performances ; after my remarks on the subject had been put to t! e pre^s. I have considered Mr. Morice's work with no ordi lary attention ; and it requires not a little, patiently to peruse so much learned labour. The book, which has g'reatly confirmed my present views, is highly curious, and en- tertaining-, though composed in a dry, crabbed, metaphy- sical style, and filled with too copious extracts from the Fathers, and the Schoolmen. His super-abun 'ant allu- sions are often strikingly orig'inal, and humourous ; some- times exciting our risibles to much more than a smile. He abounds to a tiresome excess, with Latinisms, and Grecisms, according to the fashion of that day. What is most remarkable, is, that he has carried all Mr. Great- II 74 THOUGHTS ON lion J and of whose eternal safety, no candid mind can reasoaably doubt ; so that though Mr. G — 's tenderness appears in one instance, it vanishes in more. Strict adherence to Scrip- ture-rule, even when combined with all possi- ble sympathy and encouragement, may deter some from seeking a place at the Lord's table ; — this will be their fault, not chargeable upon others. Laxity may allure, and deceive thou- sands unfit for admission ; — then the Churches are guilty. heetVs argunieats to their utmost length ; and says all that can be said on his side of the controversy, accompa- nied with deep learning-, a ready w;t, and the enlarge- ments of a quarto. Mr. Palmer, in his Nonconformist's memorial, supposes Mr. Saunders to answer Mr. Morice ; (this might possibly be a rejoinder) but the latter entitles his work " Ccena quasi Ivoinh : the new inclosures broken "down, and the Lord s supper laid forlhin commonforall " Church -members, having a dogmatical faith, and not '•being scandalous: in a 1>iatribe, and rleteuce thereof: "agamst the apology of some ministers, and godly peo- " pie, (as their own mouth praiseih them) asseiting the " lawtuhiess of their administering the Lord's supper in " a select comiiany : lately set forth by their Prolocuior, " Mr. Humphrey !Saun,iers. Written by William Mo- " rice of Wernugton, in Devon, Esq." CHURCH COMMUNION. 75 In an a^e when a general, and alarming de- gradation of morals, is unjustly ascribed to the general profession of religion ; all Christian communities owe it, as a sacred duty to them- selves, to the world, and to Jesus Christ; con- scientiously to decide, whether they will adopt those measures calculated to promote their pu- rity, peace, and long duration ; or those which, under the specious pretext of swelling their numbers, will inevitably work their downfall, and their ruin. Fired, as they now^ are, with a laudable, unexampled, yet increasing zeal for the Divine Glory, the salvation of souls, and the general happiness of Mankind ; — anxiously looking for the most glorious " days of the Son of Man," when every knee shall bow to him; — surrounded with the auspicious " signs of the times," powerfully aiding their mighty con- quests ; — elevated in the scale of society, as '* the joy of the whole earth," to outlive the dreadful shocks of time ; — let them constantly regard a voice always speaking from Heaven ; '' — Be ye Holy, as I the Lord your God am Holy." End of the Thoughts on Church- Communion, H 2 ^isceUancous (ffigsagg. No. I. On Writing of Essays. HIS long-established practice has done much to entertain, to enlighten, and to improve Mankind. When undertaken by superior tal- ents strongly tainted with moral impurities, the work has produced infinitely more harm than good ; for, of all poisons, that which destroys the mind is most dreadful, nor is the pill any safer for being gilded. But, the papers of writ- ers like Addison, Johnson, Knox, and many others engaged in the cause of Virtue, will find readers so long as their language endures, — they painted for Eternity. From the liberal encouragement often given to this species of writing, we may infer its high popularity; public sanction being always the standard of public opinion: and, at this mo- ment, well-written essays will make their way where bulky volumes would be rejected. In our day, for many reasons besides their un- 78 MISCELLANEOUS ESSAYS. Tvieldy form, huge folios become unfashionable, having no chance of being soiled exceptby dust, worms, or time. This does not necessarily evince low attainments in knowledge, or any aversion to mental improvement in readers ; nor proves that essay-wTiters inevitably possess a barren genius, very limited acquirements, or any incapacity for more elaborate performances. The same hand which produced the Rambler, gave us the copious Dictionary of the English language, — one of the wonders of the world. There are minds naturally formed for shorter compositions by large excursions into the boundless regions of knowledge; which without noticing every minute object, or overlooking any thing of importance, exhibit a rich, judici- ous selection of whatsoever is beautiful, and worthy of remembrance. Jewels must be sought to be obtained; — polished, to appear brilliant ; and well set, that their lustre may charm. True genius will arrange in a small compass all that another puts into a volume ; leaving those ramifications found in large works, to be readily supplied by readers of dis- cernment, when the stamina of a system are furnished; as painters find their work easy, when a correct outline is dra^vn. MISCELLANEOUS ESSAYS. 79 To make known truth, especially to some, we must concentrate our evidence, like rays in a focus ; and a comprehensive essay arrests attention, and convinces the judgment, where long deductions, and far-fetched reasonings, miss their aim. Numberless subjects call for very accurate, and full discussion ; but it is the humour of many to suspect the truth of a pro- position when great pains are taken to establisk it ; whereas, when arguments are placed like a battalion, in close and formidable array, con- quest and triumph often follow. This is mourn- fully evident in those deep impressions, durable as life, made by obnoxious papers, where a for- mal treatise would have failed. Not every branch of knowledge demands, or allows of co- pious enlargement ; for so narrow are the ut- most boundaries of human science, that, on some topics, the most fertile minds can furnish only an essay, if the axiom in metaphysics be true, — that there is a point to v.hich our ideas of a subject may proceed, — beyond which they cannot go; because, then, any addition to our Knowledge is impossible. And, if "expression is the dress of thought," there are also appro- priate words in which alone a subject can ap- pear to advantage 80 MISCELLANEOUS ESSAYS. Essays from the pens of the virtuous, being, from their powerful moral tendency, an open declaration of war, and an active invasion against the "prince of darkness," are justly formed on Horace's maxim, that " Rules should be short';" and a smart attack upon any parti- cular vice, managed with prudent dexterity, proves far more eifectual than a professed logi- cal dispute ; as fortifications are oftener taken by bold stratagems of surprise, than by all the orderly plans of a siege. Indolence is the fail- ing of many who ivould yet be thought know- ing. To peruse voluUiCs is, to them, so irksome, that numbers will remain ignorant rather than attempt it, who, when reading is at all their whim, resemble the Lapland Rein-deer, bound- ing with the utmost speed, impatient till his journey is finished. Others are involved in a multiplicity of cares very different from learned anxieties, and so ijicessantly employed in ac- quiring worldly treasures, as to have little time for seeking those of the mind. Thousands, whose gratification is nevertheless to be con- sulted, are unable to purchase any thing which is not brief, and at a moderate price. To the lazy, the busy, and even the learned; short effu- sions become needful, desirable, and advanta- i MISCELLANEOUS ESSAYS. 81 o'eous. An indolent man, in his weary mo- ments, may summon sufficient courage to read without distraction, a paper driving away the ennui of life; and a sickly valetudinarian upon his couch, or easy chair, whose habits of read- ing make him uneasy without a book, may pro- mote his health by drinking, at his leisure, the waters of Helicon. Should he stroll into his garden, or into his fields ; or breathe the air in his chariot, or on his lakes ; a few words from the Muses may tranquillize his nerves, by gently fixing his thoughts on some object ; and by insensibly heightening the charms of nature, they may fill him with the most delightful sen- sations. If he be a literary man, prone to ex- cessive thought through the overwhelming im- pulse of his own intellect, buried in deep, ab- stracted reasonings, or honourably toiling at the drudgery of science; he finds an amusing, laconic paper necessary to recreate his mind, by exciting the play of fancy when reason is fatigued ; and he seizes such a gratification with avidity, as a soothing remedy against se- vere application. It is his substitute for the coarse jollity of vulgar mirth, the transitory pleasures of wine, and the stimulating viands of sensuality. Also the bustling, and the giddy, 82 3IISCELLANE0LS ESSAYS. just on the point of bein^ ruinously whirled into the vortices of worldly scenes, may thus relax, or fix their attention, by inforininj^ their minds without injurinj^ their interests, or their happiness ; and the enlightened poor may read an essay calculated to make them wise and good; without the imaginary danger of dis- turbing the tranquillity of empires. i MISCELLANEOUS ESSAYS. 83 No II. Human Endowments without True Religion, H OW many professors of religion have only "the form of godliness !" Some of them, viewed as Men, possess all which can render them amiable, or their society a valuable acqui- sition. Those who regard only natural quali- ties, consider them as having reached perfec- tion ; nor can they conceive, how any additional excellencies coukl render them more useful, or more worthy of our admiration, and applause. But such as maintain, that, holiness reigning in the heart, is essential to constitute a truly good man ; perceive in them a lamentable defect, for vThich the finest endowments of Nature can- not atone. MiTis is a man of most gentle manners. His natural good-humour, and open friendship, deliver us, at once, from all feais of unjustly exciting his frowns, and the unpleasing morti- fication of having our foibles circulated in otuer companies ; — " he backbiteth not with his tongue." When occasionally among boister- ous, and clashing spirits, his unshaken equa- 84 MISCELLANEOUS ESSAYS. nimity is astonishing; and his mildness under the most cruel scourges of the tongue, appears like " the patience of the saints." With the cries of distress, he is more deeply wounded than many others are; and his sympathy seems a transformation into the very character, cir- cumstances, and persons of sufferers. Like the good Samaritan, he is moved, when others are insensible; his heart contains certain strings which strike all the chords of human woe. No one contradicts, or accuses him of boasting, when he says, " 1 was eyes to the blind, and ^' feet was I to the lame. I was a Father to ^' the poor; and the cause which I knew not, I " searched out. The blessing of him that was " ready to perish, came upon me ; and I caused *' the widow's heart to sing for joy." All who know him, witness his integrity as a man of business. Instead of a talent for imposition, as his primum mobile in commerce, he disdains every deceitful artifice, being a pub- lic example of universal integrity, laudable motives, and a uniform conduct. He trembles at the mere sight and name of false balances, weights, and measures; and riches obtained by unjust speculations, to the ruin of his neigh- MISCELLANEOtS ESSAYS. 85 l)oiirs, fill him with uneasiness and regret. As a member of society, his soul abhors every spe- cies of immorality, — condemning in strongest terms all approaches to indecency, or, with an indignant frown, banishing the profane from his presence. As a professer of the Gospel, his character assumes still greater dignity; for as his know- ledge of religion is considerable, he practices it's general duties v;ith such punctuality, as shows that he has some feeling of their import- ance. Occasional animosities in the Churches of Christ he bewails; and, tho' not a member himself, his accidental advice, his purse, and even his occasional prayers, are at the public call. In one word; — as a man of most exqui- site feelings, every thing connected with the welfare, or tlie injury of mortals, makes strong impressions on his heart ; and he seems like a faithful centinel, as the guardian of the world, habitually prepared by inclination, and a sense of duty, to avert every danger; as also to disco- ver, and to accomplish, whatever might promote the happiness of Man. Yet, strange as it may appear to some, this 1 N 86 MISCELLANEOUS ESSAYS. 3Iaii is not a real Christian. His disposition, however amiable as the gift of Nature, is not '* the heart of stone" made " the heart of ilesh." Tho' his conduct he a lesson of patience, and benevolence; it is a lesson, which, properly speaking, he can scarcely be said to have learnt; — more the result of instinct, intuition, or im- perceptible imitation, than of teaching, or of diligence. Education may have contributed to make him what he is ; but such is his natural temperament both of body, and of mind, that distress, and good or evil, operate upon him mechanically ; — in this branch of his character, he is a child of Sterne's. Not feeUng in him- self much to oppose, he goes on smoothly in mere natural religion, requiring only natural abilities, and assistance, having his skies always bright; while the real godly man must fight his way against morose passions, and deeply- rooted habits, rendered powerful by long indul- gence before conversion, and which no mere human resistance can possibly subdue; — his very stubborn " fallow ground" is to be bro- ken up. MiTis has " a good report of them that are without;" but his morality is the effect of a con- MISCELLANEOUS ESSAYS. 87 science owiiii^ much of it's tenderness to the presence, the inspection, or the fear of Man. Could we, in his secret walks, read the mid- night of his soul, we should find him a slave to some hidden lust, from which kind nature had not granted exemption ; and a survey of his inmost " chambers of imagery," would dis- cover self as the grand spring of all his actions, enthroned as an Idol in his breast. His piety, if such it must be called, is the effort of the man, — not the powerful exercise of spiritual affections, irresistibly conquering the soul. His knowledge of sacred things, results merely from his own mental exertions as a theorist ; consisting chiefly in cold, dry, insipid specula- tions, very different from the genial warmth of "the day-spring from on high;" though pro- bably as a Biblical critic, he may, in his depart- ment, shine with lustre unrivalled. His con- versation, without being censorious, or culpably satirical, dwells wholly on general topics ; — the oratory of a sermon ; the peculiarities of a minister; the rise, progress, success, move- ments, finances, or aggregate numbers of diffe- rent religious societies. He is a historian, coolly relating bare matters of fact, without improving deductions from them ; — a religious I 2 S8 RIISCELLANEOUS ESSAYS , annalist, with accurate dates, references, and outline-sketches, Hke Doomsday-book. His rehg-ious attachment is, through all it's operations, a family thing, left as a heir-loom, or legacy, and like them revered ; or the ashes of a holy fire which burned in the breasts of his ancestors : but, now, every spark being gone, only the remaining embers just indicate how it once glowed. He seems to be the Parent of the Universe, possessing a benevolence in pro- portion ; yet, he knows not how he attained such a temper; for, excepting natural changes, he has always been the same. When contemplating- his character, v> e find much to admire, to com- mend, to imitate, and to excite such a feeling as our Lord had for the youth, who lacked only one thing to fit him for the Kingdom of Heaven, in some things, Mitis may outshine others who are stars of magnitude in our Churches; never- theless, though we abundantly rejoice to be- ho.kl such an ornament to the world, we feel not the same inward satisfaction, and holy plea- sure, as in seeing the Lion changed into a lamb, the leopard cast his spots, and the Ethi- opian assume a different appearance. In re- viewin"- a character, fo beautifullv, so nearlv MISCELLANEOUS ESSAYS. 89 finished, yet so evidently defective; let all re- member that natural endowments, even on the liighest scale, are not true religion : and let every genuine Christian thankfully exclaim, — " By the grace of God, I am what I am." 90 MISCELLANEOUS ESSAYS. No III. True jReJigion without many human Endow- ments. _iL HAT human nature is susceptible of Di- vine influences, and that real Christians are powerfully changed by the Grace of God; are truths too well supported to be denied, or ques- tioned, where religion is know n by experience. These supernatural operations are not a mere impulse upon the Mind ; but the eiFects of a living, active principle; — nothing less than Omnipotent, and Eternal ; — most essentially different from any other power which can sway the human breast, and infinitely superior in its results. We can find nothing like it, or at all w orthy of a comparison, in the highest achiev- ments of education, — the long-acquired habits of mental watchfulness, — the restraints of civil government, — the supposed mellowing eflfects of affliction, — the temptations of self-interest, and boundless ambition, — the boasted con- quests of moral philosophy, — or the mighty in- fluence of worldly maxims, customs, ceremo- nies, and politeness. These may humanize a brutal savage, polish a rustic, produce a mo- MISCELLANEOUS ESSAYS. 91 ralist, reform a rake, or subdue a furious rene- gade; but tlieir utmost combinations cannot form a genuine Christian. This insufficiency is more particularly evident, in their never im- pelling the mind by the only motive worthy of a rational being, — the glory of God. This honour, to which Nature cannot, and will not, aspire, is reserved for Religion ; and, when actuated by this motive, a good Man appears to highest advantage, as the conqueror of him- self. So superior are the motives, and powers, belonging exclusively to true Religion ; that, to compare them with the utmost capabilities of human genius, is comparing finites with infi- nites; and presents far greater contrasts than the smallest drop to the Ocean, or an Atom of dust, or a particle of light, to the numberless Myriads of worlds, and the overpowering blaze of glory, which form the boundless system of the Universe. This powerful change of which wespeak,and which the Scriptures emphatically call *' a new creature," is wot physical-, — the mind remain- ing the same, as a mind, though it's tenden- cies, operations, and pursuits, are essentially diiferent : and even this alteration leaves be- 9*^ MISCELLANEOUS ESSAYS. hind so much of " the old man,'* that the most sanctified, as appears from the history of our Lord's immediate followers, retain certain cha- racteristics prevalent during their unregene- racy ; making them appear, on some occasions, very much like the Men of this world. On no other grounds can we account for the Apostle's lamentations, — "For the good that I would, I do " not ; but the evil which I would not, that I do. " But I see another law in my members, war- '^ ring against the law of my mind, and bring- " ing me into captivity to the law of sin, which " is in my members. Oh! wretched Man that " I am ! Who shall deliver me from the body " of this death ?" What are these complaints, but the expressive language of " a new crea- ture," bewailing the dominion of sin in his own heart, and violently struggling for mastery ? A total annihilation of depravity, would leave no room for such holy warfare, or for the deve- lopement of Christian principles, conquering the natural dispositions of Man. In every period of time, Jehovah has taken a pleasure to select the vilest of mankind, to become his " vessels of mercy." Is it any won- der, then, that, in some who bear the Christian MISCELLANEOUS ESSAYS. 93 irame, the force of nature, not fully subdued, should sometimes appear, so far as to embolden blasphemers; or to fill the wise and good, with fear and trembling r If a Man be naturally prone to anger; if he be a boaster, envious, unstable, facetious, gloomy, sanguine, or ex- centric; regeneration does not instantaneously abolish these feelings; for, at certain times, they will show themselves : though an unseen hand, by modifying or restraining them, or by their gradual destruction, manifestly prevents their ruinous influence. Should a " natural man" be happily exempted from such foes, it is not because he has vanquished in fight ; for, having never been thus openly assailed, he dis- plays no skill; — knows nothing of warfare, vic- tory, or defeat ; — claims no honour, or reward. He cannot join in the ^y/f/ of believers when '^ sorely smitten" by their enemies; nor in their jo}/ when God " causeth them always to tri- umph in Christ." In tliem, we see, with pleas- ing wonder, divine principles wrestling " with flesh and blood ;" — a contest between Heaven and Hell; in which the Christian, after exhi- biting a prowess which worldly heroes cannot show, returns from the field, with flying ban- ners^ ^' more than a conqueror." If sensual 94 MISCELLANEOUS ESSAYS. appetites, coTetousness, pride, cruelty, or im- patience, have prevailed; he resists these, and all other evil propensities, with a po^ver not his own ; while the carnal Man has nothing where- with to repel their fierce attacks, but the cold reasonings of human philosophy, influencing the impotent exertions oi' his own mind; — a barrier utterly insufficient for the purpose. The superiority of religion appears very great in those holy men who derive very few, if any, advantages from Nature. Their Grace is gene- rally far more than their gifts, or mental endow ments: and martyrdom for conscience sake, has been suilfered principally by those who moved in the lower spheres of life. When be- holding with an extacy of joy, the unexampled patronage given to Religion in our age, by the great, the noble and the royal; *we cannot but remark that the cause claims as it's most nume- rous friends and supporters, " the poor of this world," or those who have " neither poverty nor riches." A professing Christian, in exalted life, must shine very brilliantly indeed, before he out-dazzle the worldly splendours by which he is surrounded, and be distinctly visible to common observation. He is a star whose rays i MISCELLANEOUS ESSAYS. ^O scarcely reach this lower Creation, — often lost in the radiance of less distant orbs, — hailed, when he does appear, with rapture, and with praise. Such as inherit every blessing from Nature, divine grace being superadded, have often been found to possess that Grace in a more limited degree; " for, ye see your calling, " brethren, how that not many wise Men after " the flesh, not many mighty, not many noble "are called. But God has chosen the foolish " things of the world to confound the wise; and " God hath chosen the weak things of the world " to confound the things which are mighty. •* How hardly shall they that have riches enter •' into the kingdom of God ! It is easier for aca- •' mel to go through the eye of a needle, than for '* a rich man to enter into the kingdom of God." A little observation will soon convince us, and Charity should lead us to hope, that a Man of rugged manners, narrow intellect, an uncultivated temper, and naturally morose, may not be an utter stranger to genuine religion, in it's first operations. Diamonds, the most pre- cious, are found enclosed amidst rocks and rub- bish, in the mines of Golconda. And if, (to change our comparison) the work of rehgion 96 MISCELLANEOUS ESSAYS. resemble an engrmfture^ why may not scions from the tree of life be introrUiced Avith infinite skill, into the most crooked, the hardest, rough- est, sourest crah-stocJis of Mankind, so as eventually to produce all the fruits in the gar- den of God? On the other hand; a 31an may be very finely polished in the schools of the world, to be the child of lust, — the scourge, and the curse of the human species. All these things are abun iantly evident, not only from the numerous affabilities of friendship in civi- lized, enlightened, and polite circles, wherepure Christianity does not appear ; but also from the very important history oi Missions; exhi- biting the most untutored, and barbarous na- tions, as savingly converted by the gospel of Christ, still retaining many traces of their for- mer character; yet so amazingly changed, every way for the better, as to astonish the most incredulous, and to confound the most pro- fane. The holy Scriptures, too, faithfully relate the sad falls, and crimes of David, Solo- mon, Peter, and others; who, nevertheless, were brilliant examples of deep repentance, produced by that Almighty power, which alone could restore such awful backsliders. MISCELLANEOUS ESSAYS. 97 Infidelity has sometimes cruelly exulted in the failings of such Men ; as if they were evi- dence for that system, or warranted the infer- ence, that Christianity is not superior in it's operations to the religion of nature. But we may with more just triumph reply, that their penitence exhibits a constellation of virtues inc finitely surpassing any thing the world can dis- play ; and that their very crimes, taken in con- nexion with their restoration, are an argument in favour of Christianity, not to be answered. It's records can show innumerable instances of complete restoration from crimes and guilt ; — the annals of infidelity — not one. Among the boasting followers of Deism, where shall we find such unaffected devotion, such deep sor- row under convictions of sin, such holy self- abhorrence, such universal philanthrophy, such strong desires and exertions after moral excel- lence, as in the history of the Psalmist David, — that very man, who, in his own times, was ^' the song of the drunkards," and Avhom mod- ern freethinkers have so much reviled ? Infi- dels, even when pretending to suifering and martyrdom in their cause, and professedly pleading for the holiness of Deity, are not re- nowned ioT purity of morals ; but for plotting K 98 MISCELLANEOUS ESSATS. the ruin of empires, after previously producing their moral degradation ; so that, if we may judge by operations on the 31ind and conduct; ** Their God is not our God; our enemies themselves being judges." "Righteousness" alone, or pure Christianity, " exalteth a na- tion ;" being absolutely essential to the true grandeur, the stability, the peace, and the hap- piness of thrones, and of kingdoms. " Sin is the reproach," and the certain overthrow " of any people." Thus '' undefiled religion," reigning with infinite power in the soul, claims, in it's nature, tendencies, and operations, a divine origin and dignity, superior to the pristine holiness of Pa- radise; triumphing gloriously in the conquests it has made of "principalities, powers, and spiritual wickednesses in high places ;" and though wit, banter, and persecution, allied with proud philosophy, may ridicule and op- press ; it lives, and shall hve, when nature, with all her boast, is laid in ruins. MISCELLANEOUS ESSAYS. 99 No. IV. On Discouraging Candidates for the Sacred Ministry. J: EHOVAH propagates, and supports the cause of religion, by a succession of Men, di- vinely qualified for their Master's work. In all ages, he has given " some, apostles ; and ** some, prophets ; and some, evangelists; and *^ some, pastors and teachers; for theperfect- ** ing of the saints, for the work of the ministry, " for the edifying of the body of Christ." They are generally '^ moved by the Holy Ghost" in early life; when their minds are expanding, their affections warm, and the parties involved in various connexions with society ; — conse- quently, unavoidable circumstances often form a temporary barrier against a young Man's first introduction to pubhc view. To push himself forward, seems unbecoming; and to wait for encouragement from others is, in some instances, a most painful thing, suspending him in perpetual anxiety between the prudent dictates of modesty, and an overwhelming im- pulse upon his own mind. This shows the necessity of public-spirited men in our religious K 2 100 MISCELLANEOUS ESSAYS. societies, to search out, and to enlist youths of promise, to bear arms in the common cause of Christianity, who shall ultimately become "good soldiers of Jesus Christ." Does not this duty devolve upon our Pastors and Deacons, or upon those, who, from the long and repeated service they have seen, are veterans in warfare? When Saul of Tarsus, being newly converted, preach- ed at Damascus, the patronage of Barnabas brought him into notice: — no very easy matter; considering that the Churches, having long beheld him as the scourge and terror of Man- kind, " were all afraid of him ; and believed not that he was a disciple." It must be granted, that, in this concern, extreme caution should be used ; but, under such pretence, we should not hide a criminal negligence operating so unfavourably upon the cause of religion, as to endanger it's welfare, if not it's very existence, " If God mean the " young man for his service, he will put him *• into the ministry." True; — but does such a declaration, made v»ithout considering the means by which it is to be accomplished, show any real wisdom, friendship, brotherly love, animated zeal, or Christian consistency? Should MISCELLANEOUS ESSAYS. 101 the youth, impelled by the powerful dictates of conscience, break his galling chains ; censori- ous minds may say, — *' He is hasty, vain, pre- sumptuous; and should have waited till the tide had favoured him:" whereas, surrounded by difficulties, and oppressed with grief, he has long- desired, and expected encouragement, with more eagerness " than they who watch for the morning." What strange contradic- tion ! First to maintain, that, without our aid, God will make him what he designs him to be, — then, if the youth, tho' with much trembhng, voluntarily step forth, or boldly dart like a meteor across the skies ; blame him for his im- pa ience, temerity, and contempt of public opi- nion, — amazed and confounded at his unex- pected appearance, — confidently predicting, that, like a meteor, he w ill soon vanish ! As an impediment to his first attempts in the Christian ministry, a candidate often meets with an unusual, and most unaccountable dis- tance from his religious intimates ; w ho hear him with prejudice; evidently delighting to expose his faults; showing him, with affected importance, only the dark side of things, with- out one beam of Sunshine. To correct his* 102 MISCELLANEOUS ESSAYS. faults, is a duty, and a favour, which a discreet' youth knows how to value; but, surely, it may be done without such apparent self- gratifica- tion, or such an air of triumph, as either kindJes resentment, or extinguishes all those noble and generous feelings essential to emulation, and to excellence. A wise, and skilful surgeon, when probing a wound, or using an amputat- ing knife, combines the firmest resolution, with the finest sympathies. It must be a great mis- take to act ahvays on one general principle ; not considering the temper, or the circumstan- ces of the party concerned. All need not a curb ; nor all a spur. Who does not see that presumption must be checked, and unassuming worth encouraged? To manifest opposition, or even cold, indiiferent neutrality in a// cases, is not only ungenerous ; but exposes us to the sin of " quenching the spirit," being nothing better than a species of persecution, to do God service. '^ It is done to abase pride, and to teach the weakness of Man." Were this al- ways the motive, it would be well; but is it never done more to exalt ourselves, than from a genuine desire to humble others ; as Dioge- nes disdainfully trampled upon the very mag- nificent furniture, and pride of Plato, with MISCELLANEOUS ESSAYS. 103 much greater pride than Plato's? Besides, when any have the cruel weakness to make it evident, that they dwell upon our faults merely to bear our spirits down ; it most effectually rouses the feelings of arrogance : for we must needs fancy ourselves possessed of some great and enviable talents, otherwise so much paini would not be professedly taken, to prevent our being " exalted above measure." After all, *' our young candidates must learn •' what they have to encounter, and not run be- *' fore they be sent. If they be to fill the priest's ** office, our restraints cannot prevail ; — if not; '' our plain dealing may exclude improper per- " sons, by making them desist." Must, then, persevering opposition always be the test of a Divine call to the ministry ? Are none to en- ter upon this work, if they can possibly be pre- vented? Have any a delegated right from heaven to fix the fate of beginners, — " to shed ambrosia, or lethe" upon their performances at pleasure? Doubtless, the voice of wise, judi- cious, and experienced men should be sought, and heard with the greatest reverence, as a guide or monitor ; and the actual call of our 104 MISCELLANEOUS ESSAYS. churches to preach the gospel to them, is a de- sirable, and a necessary evidence of a call from God: yet much depends upon the manner of con- dueling this business. There is a cruelty, miscall- ed by the names ol honesty, and faithfulness ; which knows not how to act, but by thwarting all the efforts of rising genius, so as to sink them in the dust. Ministers greatly need a prudent share of courage to face large assem- blies ; but when, in early life, a timid disposi- tion is overborn by supercilious severity, such a sufficient firmness is seldom acquired, though their succeeding eminence and their labours, may become very highly distin- guished. This subject is attended with m.aiiy delica- cies, calling for much wisdom and discretion. Let us anxiously foster our pious youths of promi-..ng talent; and, by gentle means, lead them to distinction, and to usefulness, "with the cords of a man, and the bands of love." Where self-sufficiency aboun Is, or mental pow- ers are evidently so far wanting, as to give no hope of superiority above the usval stanchivfl of human intellect; let our opposition be con- MISCELLANEOUS ESSAY$. l03 scientious, firm, judicious, and friendly. In this age of mental improvement, and general knowledge, a man of only a common capacity, 'cannot hope to give much satisfaction in a work which demands all possible energies. Where true religion does not appear, or not in a sufficient degree; let us resolutely close every avenue to the pulpit ; — yet without any appa- rent persecution. But, if an Apollos come forward, combining a luxuriant imagination with strong reasoning powers ; we ought, like Aquila and Priscilla, affectionately to rectify his mistakes, to improve his knowledge, to sanction his labours. Should one resembling Timothy arise in our churches; — beware of deciding upon his character too soon ; and of saying peremptorily what the flower will be, ere it is full blown. Though he does not ap- pear to much advantage just now; a little time may unfold such excellencies as the bud did not promise. When they show themselves, we should, like Paul, exhibit them to the world; and should teach the happy possessor to make the best of his talents. As the wants of our Churches daily increase, and Heathen nations say with ten thousand voices, " Come over 106 MISCELLANEOUS ESSAYS. and help us;"- — let us, while beseechin<^ God to send more labourers into his harvest, be so far consistent, as speedily io romoYC every obstacle out of their way. i MISCELLANEOUS ESSAYS 107 No. V. On Encouraging Candidates for the Sacred Ministry. Jcj^ IVERY oue liyiug under the Christian dispensation should assist in building the walls of Jerusalem. To seek out suitable men for the sacred ministry, from Avhom we mit^ht rea- sonably expect most extensive operations, and most important results ; — to atFord them encou ragement by education, or by other means, is a duty not less arduous, than imperative. Yet, skill and diligence being essentially necessary in this great work ; we should be scrupulous not to sanction presumptive arrogance, cri- minal selfishness, unenlightened folly, or mere love for ease and retirement. Let us beware of any motives arising solely from exterior cir- cumstances, which seem to forget, to overlook, or to undervalue the grand principles of religion, as indispensable requisites for the ministerial office. If the connexions of a ca^ididate be emi- nently, and exclusively religious, making a prin- cipal figure in the Church of Christ, and deeply 108 MISCELLANEOUS ESSAYS. interwoven with her interests; we may fear to offend, by discountenancing what conscience cannot approve. But, surely, our sanction, in this case, is too important in it's consequences, to be sacrificed at the altar even of the most ardent friendship, or the most endearing ties of human society. No circumstances, or consi- derations can justify what must be wrong in the sight of God ; and unshaken integrity is the only path of duty, in an affair which in- volves the honour, and prosperity of religion, the peace of Churches, the welfare of immortal souls, and the character of future genera- tions. It is a very possible case, (would to God it had never occurred) that a man, lost to all honourable shame, and actuated by base, mer- cenary motives, may usurp " the Priest's office for a piece of bread;" — a practice which cannot be condemned in words too severe, or with a faithfulness too rigid : since it discovers such consummate ignorance ; such awful prostitution of the most sacred things; such trampling upon all sincerity ; such solemn mockery, and daring impiety; as make every truly serious, and feel- ing heart recoil. No sin can have greater MISCELLANEOUS ESSAYS. 109 turpitude. It includes the quintessence of whatever can be offensive to God, or injurious to Man. What is worst ; it unavoidably en- tails the most ag-gravated misery, disgrace, and ruin, on all who have the very sad misfortune to fall a voluntary prey to the overwhelming delusion. If a youth move in the higher spheres of life ; this alone should not bias our decision, though it is much to be wished, that more can- didates would, like Moses, prefer public use- fulness in our churches, to all other honours and distinctions. What might not be expected from sanctified riches, scattered with a wise, generous, and magnificent profusion, by holy hands, from holy motives, in the cause of God .^ Though in no absolute need of them ; such are the constitution and order of things, both in the Church, and in the world; that Jehovah is pleased to demand, and to employ them, as mighty auxiliaries in promoting his glory. '• The silver is mine; and the gold is mine; saith the Lord of Hosts." Alone ^ they can effect little. Combined with superior talents, benevolence, prudence, a public station, ^ pi(h- lic spirit, and a powerful religion, triumphing L 110 MISCELLANEOUS ESSAYS. over all worldly attachments ; they seem al- most Omnipotent. Should a man be hid in poverty obscure, like ^^ a flower in the desert ;" we must remember, that God has chosen principally " the poor of this world" as instruments in his cause, both in private, and in public; that his own agency may be undisputed, and that ^' no flesh should glory in his presence." None oug-ht to be sanctioned because only they are rich; or re- jected because only they are poor. Real worth and usefulness of character, especially of reli- yious character, are not to be estimated by the weight of a man's possessions, the splendour of his connexions, or the extent of his prospects ; nor does poverty necessarily infer a defective understanding, a depraved heart, or an inca- pacity for great, and noble enterprizes. In all ages, the brightest luminaries of the world have appeared the more glorious, because ori- ginally emerging cut of darkness ; and the first great preachers of Christianity were the hum- ble fishermen of Gahlee ; — unlettered, and un- known. " Full many a g-em of purest ray serene, *' The dark unfatlioiii'd caves of Ocean bear; MISCELLANEOUS ESSAYS. Ill " Fall many a flower is born to blush unseen, " And waste it's fragrance on the desert air." A liii^h tone of exterior morals seems to speak for it's possessor with an unanswerable voice. It is extremely desirable when resulting from evangelical principles, as the work of" faith, and of love. " Be ye c;ean that bear the ves- sels of the Lord." But, as circumspection may arise from other sources not \ery honour- able; we must look for something more than exemption from visible immorality. Plato, Plutarch, or Confucius, though professing, inculcating, and generally practising severe morals, would have been utterly unfit to preach the " glad tidings of srreat joy ;" — for we know that their productions, however immortal from their own nature, are infinitely beneath, and essentially different from, (he gosj^el of Christ. By all their amazing wisdom, they knew not God. Saul of Tarsus, though brought up at the feet of Gamaliel, belonging to " the strait- est sect'' of the Pharisees, and, *' as touching the law, blameless; "was guilly of" breathing out threatenings and slaughter" against the Churches of Christ. He was a furious " mad- man, who casteth firebrands, arrows, and death. " L 2 112 MISCELLANEOUS ESSAYS. When a youthful mind is formed in natureV finest mould, to which art has also given her highest decorations; who does not wish to en- gage it in the service of the sanctuary, where it's mighty energies could answer the end of it's Creation ? But, a line genius, strong me- mory, quick apprehension, chaste wit, and an enchanting elocution, uncontrolled by divine grace, may only qualify a man more effectually for mischief ; as absolute po\\er, without wis- dom and goodness, being the most dangerous of all human endowments, may turn the world upside down. Tyranny and desolation, with all their train of evils, never exhibit such de pravity, or excite such terror, as when result- ing from an abuse of that power called ecclesi- astical. Real mental acquirements, where they might be devoted to the glory of God, seem highly calculated to do good. If a young man, by a liberal education under peculiar advantages, gain large treasuries of knowledge, ancient and modern ; what allusions and imagery they would supply ! What biblical criticism ! What line associations of ideas ! What advantages ho would have over his contemporaries! How MISCELLANEOUS ESSAYS. 113 able to resist the proud encroachments of dar- ing speculation, or the furious paroxysms of in- fidelity! Yet, were all the strengih, and riches of the intellectual world to centre in one Man, be would not be qualified for the sacred office. Without o-odly simpHcity, and holy love, all these endowments are but tVie deafening clan- gor of '^ sounding brass, and tinkling cym- bals." Most generally, fervent zeal displays itself in an eminent manner when religious conver- sion is very recent. The fire of devotion, being just kindled, blazes with rapidity; but as it's genuine warmth is not remarkable, we should not here place unbounded reliance: for, though energy is very desirable, a false impetus of the Mind soon becomes headstrong, and unruly ; often producing " confusion, and every evil work." A furious zealot, whether his cause be good or bad, is not unlike a volcano, full of combustible matter, rent with dreadful convul- sions, breaking out with bellowing thunders, and disgorging rocks, flames, ashes, and burn- ing lava; covering the surrounding country with darkness and desolation. True zeal i? not 114 MISCELLANEOUS ESSAYS. passion, animal feelin*^, stupid tenacity, blind conceit, or childish whim. A counterfeit species has always been an object of dread ; and as Chrisiianity utterly abhors the very name of persecution, she equally detests that misguided and intemperate zeal, of which it is the natural offspring; and which is not less criminal, be- cause professedly engaged in the cause of truth. What character, then, should our candidates for the Gospel-ministry sustain ? Tliey should be genuine Chris a s, " fearing God, and es- chewing evil; having passed from death unto life." No qualifications, however numerous, or splendid, can supply he want of these. A man of mere science, a •, ra (ical philosopher, or ready orator, may each shine with lustre in his proper sphere; but to introduce them into a pulpit, would place tl em in a system without any common affinities, or attractions to prevent their ruin, and that of numbers by their down- fall. If, by sad mistake of their own, of others, or of both, such ever appear in the sacred of- fice ; they either soar out of sight, or drown their audience in the Bathos of metaphysics, — congeal them into a system of morals, harder, MISCELLANEOUS ESSAYS. 115 and colder than the po^es ; or feed a diseased appetite with frivolous things, not calculated to nourish the Church of God, or to glorify God himself. Every sensible man perceives, that they are out of their proper element, with- out the power, or inclination to change it ; and they hang upon society as heavy trappings, which could be very well spared, butcannoi be easily shaken off. To prevent these dreadful evils, let the guardians of our religious seminaries, and the leaders in public societies, refrain from urging candidates for the Christian ministry too soon; and from being accessary to scenes of destruc- tion the most awful, because operating on the everlasting interests of Mankind. Even where candidates appear fully qualified ; every thing resembling compulsion, or precipitance, should be anxiously avoided. If a youth of superior talents will aspire, he may, without a spark of divine Grace, become an eminent poet, philosopher, mathematician, chemist, naviga- tor, a naval or military hero ; and he may be of signal service to the world. But, let him turn his thoughts to commerce, to some use- 116 MISCELLANEOUS ESSAYS; ful employment in life, to it's meanest occupa- tions; — let him be any thing, or nothing, ra- ther than a minister of Jesus Christ. 1 M1SCELLA>E(5US tSSAYS. 117 No. VI On Music as connected nitk Religion, Jl- HE wonderful anatomy of the human frame, especially of the ear, and of the nervous ^system shows that we are formed to relish the harmony of sounds; and, though a love for Music be partially acquired, it is in ^i eat mea- sure, like Poetry it's companion, the offspring of Nature, and of God; — heaven being' the place of it's nativity. However a composer, by skilfully arranging- his Majors and Minors, may ravish our feelings, or display his powers; he is not properly the originator of his science, any more than a Mathematician, or Astrono- mer, — he only has peculiar talents, like them, to discover for exhibition, the hidden laws of nature, appointed by the great Jehovah. Every chord a musician strikes, supposes a harmonic system coeval with the Universe; — a system beyond his intellect, much more his invention. Notwithstanding the ingenious hypothesis of vibrations^ as the cause of musical tones; who can tell why a major, or a minor key p oduces such very different effects on the nerves, an d on the mind, — why discords, unless under pe- 118 MISCELLANEOUS ESSAYS. culiar circumstances, pain every musical ear, — why they have any existence at all, — why in different keys, the semitones fall in different places, — why, properly speakinsr, there are but seven notes in a musical scale, — or why a thou- sand octaves, could they a^i at once be per- fec-ly tuned, would be one simple, imdistin- guished sound ? As all s.ounus are but air in modon; — why one series should displease and another delight, is a question justly num- bered among the deepest mysteries. According to their civilization and refine- ment, all nations practise something of this sci- ence. If there b^, here and there, any who, like the great Dr. Johnson, are insensible to it's charms; we may safely ascribe it to a natural defect in the nervous system, or in the organ of hearing, — a defect very different from deafness, partial or total. Mankind being by nature generally susceptible of such impressions, it is no wonder that Music has been much employed in rehgion. To this view of the subject, we shall confine our remarks, not noticing the cho- ral processions of antiquity. Bacchanalian Or- gies, Arcadian scenes, warlike noise, or thea- trical entertainments. UISCELLANEOL'S ESSAYS. 119 Praising God audibly, and socially, is a duiy ©f highest iiiiportaiice; urged by such powerful motives, that, with much surprise, we behold it placed, without a shadow of reason, many de- grees lower than prayer, meditation, hearing sermons, or searching the scriptures. Many seem to think that religion does not require it; and act as if it did not at ail belong to the sys- tem, if they do not absolutely condemn it as unbecoming. But Martin Luther, a true musical soul, was ready to doubt a man's reli- gion who iiad no taste, or little regard, for singing in divine worship; and an authority infinitely above his, repeatedly commaands us to celebrate the praises of heaven, with one heart, and one voice. " Praise ye the Lord. '* Praise the Lord, O 1 my soul. While I live, ^' I will praise the Lord : I will sing praises " unto my God, while I have any being. " Praise him, O ye servants of the Lord. Ye " that stand in the house of the Lord, in the *' courts of the house of your God, Praise ye " the Lord: for it is good to sing praises unto "our God; for it is pleasant, and praise is " comely. Praise ye him, all his angels : " praise ye him, all his hosts. Praise ye him, ^* Sun and Moon: praise him, all \e stars of 120 MISCELLANEOUS ESSAYS. "light. Kings of the earth, and all people. " princes, and all judges of the earth . Both " young men and maidens; old men and chil- " dren: let them praise the name of the Lord. " Sing unto the Lord, a new song, and his "praise in the congregation of the saints. Let " every thing that hath breath, praise the Lord. " Praise ye the Lord." The eucharistical hymn after the passover had ceased, and our Lord's fine answer to the Pharisees, who were offended with the swell- ing chorus of his disciples, at the mount of Olives, discover his sentiments on this subject very clearly. " If these should hold their peace, the stones Avould immediately cry out." The Apostle Paul, imbibing the real spirit of his Master, says, " I will sing with the spirit, and " I will sing with the understanding also. " Teaching and admonishing one another in " psalms and hymns, and spiritual songs, sing- " ing with Grace in your hearts to the Lord." The Christian dispensation, so far from abo- lishing sacred Music, as a mere appendage io " carnal ordinances, and a worldly sanctuary," places it on it's true basis, as a moral institu- tion, obligatory upon all who have a natural MISCELLANEOUS ESSAYS. 121 capacity for it. Why such commands should be considered as inferior to others confessedly of great moment ; or why it should be a less crime to have the talent, yet to neglect the work of praise, than not to j^ray where a gift is possessed ; it is very difficult to divine : since nothing tends more to sink an officiating mi- nister, and his hearers, in the dust. If he have an ear for music — good, vocal singing greatly eaiivenshim; and has often been the precur- sor of an animated, edifying sermon, which, otherwise, would have lulled as an opiate. We are so much the creatures of sense, even in our most solemn devotions, that they need every stimulus that can be safely employed; and to censure a preacher for a dull sermon, after our wandering, dreadful discords have distressed his feelings, is to become partners in his blame. These things show the absolute necessity of some skilful persons to lead the psalmody in our Churches, and Chapels, in a profitable, rational manner; though a numerous vocal choir has it's disadvantages, and difficulties ; especially when seconded by an equal, and, perhaps, a greater number of instrumental per- jNI 122 MISCELLANEOUS ESSAYS. formers. It is also desirable that leaders slioiald, if possible, be men " fearing God," or gener- ally " of good report;" lest a votary to Bac- chus should preside in the worship of Jehovah. What can be more offensive, even to those who are not Amateurs, than hearing in the temple of heaven, a boisterous discord, resembling Milton's " grating harsh thunder of the infer- nal doors," — sound and movement in direct hostility to the finest sentiment, and language, that poetry can furnish ; utterly defeating every purpose for which they w ere composed ; — or a bungling attempt at a complicated piece, mak- ing it excite any feeling but what we desire; — or a jig air, struck off a third too high, with a Stentorian voice, and lashed along by Jehu, to a hymn on the last judgment, after an alarming sermon on the same subject; — or a funeral dirge ; with hoarse, and hollow murmurs, to a lively, rapturous song on the celestial joys of religion ? Such incongruities, by no means uncommon, are enough to banish us from the house of God, — saying, "Oh! that I had wings like a dove ! for then would 1 fly away, and be at rest." Abundant reasons warrant us to believe, MISCELLANEOUS ESSAYS. 123 that, as Music forms, and will for ever form, a principal employment in heaven ; it is there practised in fullest perfection ; so that deliber- ately to despise it on Earth, involves a con- tempt of sacred things. Dr. Watts laments bitterly, that what is so well done in heaven, should often be shamefully performed on Earth. His mild, and placid feelings are so roused, as to produce in the preface to his Hymns, the severest censure in all his writing's; and to his dissatisfaction on this head, amounting almost to iudiguation, we owe his immortal exertions to improve our Psalmody in it's matter, man- ner, and spirit. It is not a little mGrtifying to every lover of sacred harmony, that, on the Stage, and in all the synagogues of Satan, this noble science should have most encouragement, and attain it's Acme, in a cause so ill-deserv- ing of such a powerful auxiliary; — that a prac- tice of divine origin should be prostituted to purposes most base, and injurious. Nor can we feel much better satisfied, that, in it's reli- gious use, Music has found the greatest patro- nage, by giving it's honours to that Church, which the Scriptures denominate, "The Mo- THER OF Harlots." That in this, and other oommunities, it has been abused, carried t« M 2 124 MISCELLANEOUS ESSAYS, excess, and idolized, is no more an argument against the good performance of the thing it- self, than intemperance, or covetousness can be sufficient reasons ; why we should not eat, and drink, or practise the virtue of frugality. Whether musical instruments should ever be employed in public worship, is a question admit- ting of much dispute. On this subject, all combatants seem to claim the victory ; and, per- haps, we shall be nearest the truth, in allow- ing it to be a matter of indifference. None but a foe to human happiness, a real misan- thrope, can absolutely forbid, and severely condemn, their pjnvctte use, under proper restrictions, as an innocent parlour-recreation, to promote health, by raising our spirits, alle- viating distress, banishing corroding cares, or preventing leisure-hours from sinful employ, by occupying them in the work of praise. The powers of David's harp upon himself, and upon others, are far more wonderful, rational, and becoming, than all the fabled, magical effects of the lyre of Orpheus. When in the midst of his transports, he seems an angel inspired, and commissioned to give us a specimen of celestial harmony ; we are at a loss which to admire most. MISCELLANEOUS ESSAYS. 1*25 —the lofty music of his dancing strings, the sub- limity of his sentiments, or the fire of his soul. Take him all in all, — if there be ar.y one of the Old Testament saints whom I could wish to resemble, it is the sweet Psalmist of Israel. The constant, and extensive use of instru- ments in Jewish worship, i y divine con mand, proves that they are not e ]s per se , but only thro' abuse, and misapplication. On the other hand ; to suppose an organ, or any other instru- ment, to possess some holy charm, is as weak, as publicly to address one in it's dedication- service ; using the grand apostrophe of an an- cient preacher, when overcone v\ith musical adoration, — " By what shall I call thee? Oh! thou divine box of sounds!!" But a single instrument^ being highly advantageous to guide one or more vocal leaders, and also a congregation, by regulating the time, and en- livening the scene, is lawful, expedient, and often necessary, when used with only that in- tention. A full band of instruments in a Church, or Chapel, however attractive to the ear, tends to draw the attention from the grand concerns of religion, over elii s all vocal eifortSj ivastt s the sacred moments, and produces innumerable 126 MISCELLANEOUS ESSAYS. mischiefs which every serious Amateur will allow and deplore. Knowing that praise is es- sentially the work of lips expressing internal sensations ; he uniformly prefers the sweet cho- rus of human voices, to all the boasted instru- mental compositions of the greatest masters, performed by themselves, in the most captivat- To increase our religious assemblies — good, congregational singing should be studiously cultivated, and encouraged. As a magnet of attraction, it cannot be less justifiable than i^o- T^w\2iV preaching; both being supported by the same authority, and practised for the same purposes. If well conducted ; it diffuses a vi- sible joy, and serenity over a whole assembly; greatly preparing them to hear the word of God, banishing many oppressive fears, peace- fully soothing many a beating heart, power- fully elevating the most grovelling affections to things above. Holy gratitude impels the voice to utterance, even where, from some na- tural defect, it's sounds cannot be melodious ; and a breast, full of adoration, must pour out it*s feehngs. MISCELLANEOUS ESSAYS. 127 " My willing' soui would stay '• In such a frame as this ; '• And sit, and sing herself away " To everlasting- bliss." When public singing" is ill-managed, the very atmosphere in the place seems conscious; — seems to show marked dislike by it's irritating pulsations which disturb our frame. A storm is raised in the mind. Every countenance wears a frown, or is convulsed with laughter, or sinks into a sullen, settled, silent gloom. — " Hosannas languish on our tong"ues, " And our devotions die." Nor can these opposite effects be ascribed to mere caprice, or to fashion. As in oratory, so in singing ; there is a species which can please only the learned, or the fastidious ; but a good oration well delivered, and a good tune well sung, will give universal satisfaction. They are the work of Nature, which alone always charms. As a necessary help to private religion ; as a mode of holding close converse with the Deity; and as a part of family-service ; singing ciaims our highest regard. The discords of house- holds are banished bv the voice of harmony 128 MISCELLANEOUS ESSAYS. and love, — unpleasing, unsocial feelings are chased away, and torpid minds are roused to action. To a musician — a closet, or prison can- not be a solitary cell ; and the most cruel suf- ferings of captivity, have been alleviated by the power of sounds. The jail of Philippi, otherwise loathsome, and noxious, was no hor- riWe place, when resounding with the praises of Paul and Silas. Every day, during life, may we sing our Maker's honours with energy divine In death, — when " trejvbling, hoping, lingering, flying," — may they flutter continu- ally on our lips ; — till " absent from the body,'^ or fully clothed with immortality, we perfect his praise among the harps, and symphonies oi Heaven, where discords cannot come. MISCELLANEOLS ESSAYS. 1*29 No VII. On some Extremes in Religion. I-vjLAN, boasting of reason, is ever prone to excess; as appears in his manners, diet, apparel, antipathies, and pursuits. This is most sur- prising, and injurious in religion ; where his -> anity, or the importance of the subject, per- suades him that extremes are impossible, or praise-worthy. Something within; — whether pride, selfishness, or love for opposition, im- pels him to unhallowed rivalship, the parent of bigotry and party-spirit, — producing in their turn a boundless progeny of Antichristian feel • ings. Religious denominations are often in battle-array, as if contending on a field of blood, for a kingdom of this world; — sacrific- ing in an unprofitable, ignominious warfare, every principle of peace, consistency, honour, religion, justice, truth, and reason ; — the end sanctifying the means. The noble, justifiable principle of emulation con-created with us ; — the becoming attachment every one has a right to show to his own sect ; — the acknowledged importance of Christian zeal, and a professed fijm at the Divine g^lorv; have served as th« 130 MISCELLANEOUS ESSAYS. flimsy pretext for " compassing Sea and Land to make one proselyte," — to make him perhaps, " tenfold more the child of Hell than before ;" — destroying ^yith a party-blow, the infinite glories of rehgion, to support an empty, self- given, perishable name ;— often no proper de- signation of those who bear it, and who are so unreasonably jealous, lest it should sink into oblivion. Yet, when a man, by voluntary union, visi- bly belongs to any religious body, they claim his peculiar regards. To be neuter, or iindis- criniinating in our attachments is equally cri- minal ; discovering much weakness, and a wavering disposition not very honourable. Christian candour leads us to say, " Grace be with all them who love our Lord Jesus Christ in sinceiity." But, the society to which we belong is our proper home, where our best wishes, prayers, and exertions should centre, — prudently, when duty calls, making the cir- cuit of universal charity, — *' giving to every one a portion in due season." Under the specious, imposing, self-gratifying name of li- berality to other denominations ; numbers, it is f&ared, may nnintentionaUy injure their own; MISCELLANEOUS ESSAYS. 131 and justly awaken suspicion of their decided attachment to any, — thus effectually serving none ; — a po^verful temptation in an age, when religious claims are so numerous, and so just; and when universal patronage is so much en- forced, and applauded. If a ship display alter- nately the colours of ail nations, who can say where she really belongs, — whether she be a friend or a foe? A decided preference to one's own community is not selfish bigotry, or nar- row^ party-feeling; but Christian fellowship, an avowed loyalty to the King of Zion, — claiming much approbation, and no censure. No prin- ciple of religion, no laws of human society, no ties of friendship, oblige a man to care for ano- ther's family, or property, to the neglect of his own; or to extinguish a fire in his friend's house, when his own dwelling, and family are encircled in flames. As in politics, so in reli- gion, our patriotism should shine every where; — but brightest at home : and as the stream of benevolence cannot be equally deep in all pla- ces, it should be strongest where most wanted, because most claimed. Public good (woe be to him that i^eglects it !) does not wholly ex- clude individual preference; as existing cir- cumstances will always exhibit a priority of I 132 MISCELLANEOUS ESSAYS. claim to guide our exertions. He is the truest friend of Missions, who in abundantly reliev- ing the wants of Heathens abroad, by espous- ing the cause on all occasions; is, with undi- minished ardour, an active friend to religion in his own country ; as the Patriarch Joseph allowed copious exportations of corn, at the same time, keeping the granaries of Egypt well supplied. Religious sentiment is of such vast impor- tiince, as demands the greatest attention. This conviction, if deeply rooted, but not carefully watched, produces a fondness for doctrine oiily, to the virtual exclusion, not to say denial, of all the remaining, and interesting parts of reli- gion,— essential, as radical things, to it's beauty and excellence; — orthodoxy becomes Alpha and Omega. Sermons, or treatises, overcharged with doctrine, resemble an extensive electrical battery, or a high galvanic pile, capable of most tremendous eifects ; — advantageous, or injuri- ous, according as they are used, — the fault of many good old Divines, — burning and shining lights in their day, — now, much undervalued and neglected. Not only there may be o\er- Tveening partiality to sentiments in general, but MISCELLANEOUS ESSAYS. 133 also to a particular class, to one simple truth, — for instance, predestination. This doctrine, Oliver Cromwell; Charles the XII of Sweden ; the Turks, and other nations; the abettors of philosophical necessity ; some Divines not un- justly called Pseudo-Calvinists ; and even some avowed infidels; have carried to a super- stitious, daring, and sinful extreme, exposing it to unmerited obloquy. Others consider it as the old serpent's eg^, issuing from the infer- nal lake, full of deadly poison. Every doctrine iias, like the Ocean, it's proper boundaries; beyond which, if we attempt to force it, the tide overwhelms. Firm decision, a love of truth, and an unshaken zeal for it's propagation, dif- fer much from a disposition to push any one doctrine from it's proper sphere. The former resemble a. beautiful, compact, harmonious ."^ystem, moving in boundless space, with ma- jesty divine. The latter is like a ruinous at- tempt to hurl a planet from it's orbit, beyond the points of attraction, where it rolls in grand- eur and in safety. To excite caution, it should never be forgotten, that mere theory^ by gener- ating pride, contentions, and sometimes malice ; paralyzes, or annihilates, the finest affections and endearments of human life, — the torch of N 134 MISCELLANEOUS ESSAYS. truth, intended as the light of the ^vorld, be- comes a flaming firebrand to consume it. " If *^ any man consent not to fvholesome words, " even the words of our Lord Jesus Christ, *' and to the doctrine which is according to " godliness : he is proud, knowing nothing, " but doting about questions and strifes of " words ^ whereof cometh envy, strife, railings, " evil surmisings, perverse disputings of men " oi corrupt minds, and destitute of the truth; ^' supposing that gain is godliness.'* Laxity of views, or indifference to all settled notions is not uncommon. Over-rigid exact- ness in terms and phrases, accompanied with a dogmatical spirit, and unbending severity in non-essentials, will produce them, — infidelity has often been the unhappy result. The angry strife sometimes occasioned by a word, or half a word, " Resembles Ocean into tempest \vroug'ht, " To waft a feather, or to drown a fly." Rather than bow to such tyranny, the mind embraces a licentious liberty ; and, under the deception of becoming " all things to all men," will be of every creed, or of none; like a vane MISCELLANEOUS iiSSAYS. 135 finely balanced, whirled by the slig^htest breeze. But true religion aJtiays rests upon scriptural sentiment, as a basis essential to it's safety and existence ; nor is it possible for the heart and conduct to be right, where the head is very materially wrong : as the will, when acting rationally, must always follow the sound and safe dictates of an enlightened understanding. Hence the noted lines of Mr. Pope, are liable to much misapprehension ; — " For modes of faith let g-raceless zealots fig"ht; " His can't be wrong whose life is in the right." If they intend, as probably was their original meaning, that a man's life may be right, direct- ed by any creed; they contain a dangerous error. But, should they mean, that, if his life be directed by truly evangelical principles, as the result of sanctifying grace, his " mode of faith" cannot be essentially wrong ; they may, in this sense, be allowed. With tJiis interpre- tation of the couplet, we can admire the senti- ment of this eminent poet, as much as the har- mony of his numbers. ''We walk by faith," and are saved '' ihro' sanctification of the spi- rit, and belief of the trathy Our Lord prays f»r his followers in very remarkable words, — N 2 136 MISCELLANEOUS ESSAYS. *' Sanctify thera through thy truth, thy word is truth." To treat with indifference those sa- cred truths which God reveals as necessary to salvation, is the highest contempt of his autho- rity. As fire and ice sometimes produce the same seiisatioiis; loose morals are equally the eftect of sentiment too high, or too low, — too rigid, or too lax, — too hot, or too cold. The natural, final consequences of all these, are the total destruction of truth and holiness, and the triumphs of darkness, vice, and death. " Let every man be fully persuaded in his own *' mind. A double-minded man is unstable in '' ail his ways. Be no more children, tossed io ^' and fro, and carried about with every wind ^' of doctrine. It is a good thing that the heart '^ be established with grace. Prove all things; " hold fast that which is good. Buy the truth, '^ and sell it not. Earnestly contend for the " faith which was once delivered to the saints. " For there are certain men crept in unawares, '' — ungodly men turning the grace of our God " into lasciviousness, — holding the truth in un- " righteousness. Be not children in under- *^ standing : howbeit, in malice be ye children \ '- but in understanding^ be men." MISCELLANEOUS ESSAYsJ. 137 Plain as are the dictates of practical rell^ (jiotiy they are frequently abused, by vainly en- deavouring" to establish them on the ruins of the gospel of Christ; or by diso/rning them at once. A sermon on religious duties, guarded from all legal tendencies, makes opposite im- pressions in the same assembly; — one exclu- sively calling it mere law ; and others, — good gospel; whereas, in fac , it is composed of both. Christian obedience differs from Pha- risdical holiness, as light from darkness ; — the former honours and exalts the grace of God; the latter destroys it. AnlL :o nlans sometimes run their scheme to the most awful length, — maintaining that believers, being exempted from the cognizance of God's law, cannot pos- sibly sin, — making " Christ the minister of in- iquity." Determined to turn the grace of God into licentiousness, some extend the doctrine t© all Mankind without distinction ; and, as ex- tremes beget extremes, these dreadful re])re- sentations have driven many a weak votary of superstition, to pains, and penances for salva- tion, as suppletory to o'jedience; and have caused many a good minister, filled with con- sternation at an unholy gospel, to preach up morals perhaps sufficiently unguarded to be inr IS? MISCELLANEOUS ESSAYS. danger of the Rev. J. Berridge's dilemma, wli* declaimed on the subject, till he had scarcely a moral man in his parish ! What numbers 7^est ivholly on duties ; drawini^ all their peace and comforts thence ; siafully overlooking the work of him who is the only real Comforter ? Not a few keep up a show of Christian prac- tice, more for credit, and interest, than from any love to genuine holiness, resulting from faith in the gospel of Jesus Christ. Many a Man with a heart full of all uncleanness, and a prey to every lust, wishes his relatives, friends, neighbours, domestics, tradesmen, and custom- ers, to be strictly moral; — as our Charles II. would reprove vice in a court, which was grossly infected by his own most powerful ex- ample. The place vi\\\c\\pj actce should hold in a religious system, is very clearly marked. '^ Work out your own salvation with fear and " trembling. For it is God which worketh in ^* you, both to will and to do of his good plea- •'suie. Who hath saved us, nd called us with "an holy calling, not according to our works, "bit according to his own purpose and grace. ■* Therefore, we conclude tliat a man is justi- •'fied by faith without the deeds of the law. •' Do we then make void the law thro' faith * MISCELLANEOUS ESSAYS, ; •*• God forbid: yea, we establish the law. I '^ came not to destroy the lavr, — ^but to ful- *•' fil. Let ours also learn to maintain good " works for necessary uses, that they be not " unfruitful. Bring forth therefore fruits meet ^' fer repentance. Let your light so shine be- "fore Men, that they may see your good *' works, and glorify your Father, who is in " Heaven." What the soul is to the body, experience is in reUgion, — essential to it's life, beauty, com- fort, and usefulness. A denial of it tends to banish religion from the Universe ; leaving hu- man feelings no sphere in which to act, but what is destructive to Man : and after a'l that speculative, impious minds can advance against it, supernatural agency is no delusion. " I ^'- know whom 1 have believed. Me know ihdii " we are of G3d, and the whole world lieth in *^ wickedness. Hereby we know that we are '■' of the truth, an 1 shall assure our hearts be- " fore him." But, as the excellency of a thing exposes it proportionably to abuse ; religious experience has been misconceived, and misap- plied. Fanaticism, enthusiasm, emotions self- excited, or arising merely from external ob- 14(^ MISCELLANEOUS ESSAY'S. jects ; animal feeling ; and even the impulse of Satan, are mistaken for it. The imagination has been, from various causes, often led astray; or the secret springs of pride have been touched by some unknown hand, so as to generate a persuasion, that every comfortable feeling is the work of the Holy Ghost : and the Chris- tian Ministry may be addressed so ejiclu lively to the passions, as not a little to aid such de- ceptions. But we should remember, that tw feelings are, per se, infallible criteria of since- rity ; and to li\e upon them, or to derive our comforts wholly from them, is to build on the sand a superstructure which should last for ever. When feelings have passed due bounds, they cease to be religious:, and excite the strongest objections in the human mind. To this we may ascribe much of that awful oppo- sition against the agency of the spirit, which gradually reduces Christianity to a mere form, and name. Many prefer Scylla to Charybdis; not recollecting that there is a safe passage between both, without incurring th^ dangers of tither. From whatever cause arising, it is an error which we sometifiies see ; that a Mao makes his MISCELLANEOUS ESSAYS. 141 experience, in all it's degrees, a standard for others; — shutting out of the kingdom of Hea- ven all vrho are not every way like him. Surely this is uBcandid ; for though genuine religion is in all cases radically the same, it varies much in it's degrees and operations ; as one tree may be more lively, and more fruitful than another, though belonging to the same owner, planted by the same hand, in the same place, nourished by the same power, and exactly of the same species. Moses and Aaron, Peter and John, Paul and Barnabas, ApoUos and Timothy, — all shining men; had great variety of character. *^ There is one glory of the Sun, and another glory of the 31oon, and another glory of the stars ; for one star difFereth from another in glory." Another most unhappy mistake is, that, be- cause in our profession, we do not come up to the standard of others whom we much admire, our state cannot be safe; — a notion originating in the same cause as the former, and to be cor- rected by the same means. A child is a human being, though very far from manhood; and saplins^s of the forest are oaks, though not tow- ering^ like Bashan's. Presuming confidence is 142 MISCELLANEOUS ESSAYS. easily acquired; but genuine, religious rapture is the happy lot of very few ; and the safety of our state rests upon grounds \'ery different from the fickle sensations of human minds, or any visible degree of religious attainments. Not- withstanding the invariable, and incorruptible nature of divine Grace ; spiritual acquirements differ so much, as renders it impossible to select any one human character as a perfect, unvary- ing standard for all mankind. If it be ration- al to suppose, that in the Heavenly world. An- gels and glorified spirits have different degrees of intellectual capacity, and moral excellence; why should we not expect the same in the pre- sent, changeable scene of things ? And if con- siderable variations in sentiment, when essen- tials are the same, be compatible with final sal- vation ; why may not some diversity of feeling be experienced by many sincere Christians, whose ^^/?6'/Y// religious sensations are exactly similar r As spiritual sorrows, joys, hopes, and fears are not tangible, or measurable, like li- quids, or regular bodies ; wlio shall say what quantum of each, or of all, constitutes the essence of rehgion ? There is such a thing in the religious worl^ I MISCELLANEeUS ESSAYS. MS as mtemperate zeal. We speak not of bigots, or persecjitors, whose paroxysms do so much mischief; but of those Men of real worth, and true piety, Avho, though often misled by the im- pulse of their own passions, and of z. sanguine temperament, have an ardent desire to do good. Their well-meant exertions are, in some cases, mistimed, misplaced, and mismanaged ; so as to involve themselves, and many others, without any sufficient, justifiable cause, in very serious, and permanent difficulties, wliich, perhaps, a little patience, or a little more deliberation would have obviattd. Sometimes the precipitancy of an individual, or two, otherwise good -intentioiied men, but forgetting the advice of the town -clerk of Ephe- sus, "to do nothing rashly," has, Instead of rais- ing the walls of Zion according to their pious design, made "the stones of the sanctuary to be poured out in the top of every street." Then, Oh ! Zion ! " all that pass by clap their hands " at thee ; they hiss and wag their head at the " daughter of Jerusalem, saying, Is this the " city that men call the perfection of beauty, ^' the joy of the whole earth ? All thine enemies " gnash the teeth : they say, we have 144 MISCELLANEOUS ESSAYS. *^ swallowed lier up : certainly this is the day ^' that we looked for • we have found, we have "seen it." Someti.'iies, party-feeliug", and a love for dis- thiction, predominate in zealous minds, as much as the glory of God, and the g-ood of souls. What, by reason of it's complications, must necessarily be the work of a day; they ivill accomplish in a moment : and by attempt- ing too much, or all at once, they attain no- thing. They should remember the Dutch pen- sionary De Wit; who alone managed all the politics of his country, and had still much lei- sure, by doing only one thing at a time. God forbid, that we should appear to advocate, or connive at a lukewarm, or a cold-blooded sys- tem, ever calculating upon difficulties, expen- ses, times, seasons, and favourable opportuni- ties, — always crying " there is a lion in the street;" — or that we should cherish those gloomy forebodings, and imaginary fears, which are the death-blow of all success, — a mildew in the garden of God. Business-meet- ings on the affairs of Churches and congrega- tions, when repeatedly adjourned without any sufficientcause, or for nootherreasonbutachild- MISCELLANEOUS ESSAYS. 145 ish fear of some difficulties, expense, or trou- I) e; — ever scheming, and never able to arrive at conclusions ; — remind us of the famous law- suit between the heirs of Viscount Lisle, and of Lord Berkley, which commenced in the reign of Edward IV, and terminated by com- promising the matter in the reign of James I, having lasted above one Hundred and Twenty On the other hand, — who can admire a has- ty, domineering, overbearing zeal, full of invec- tive, bordering on insolence ; trampling upon all the feelings, delicacies, and connexions of human life ; sweeping all before it, like a tor- nado, — good, bad, and indifferent ; or burning with Sacheverelian fury, setting nations in a blaze? Our Lord will not have tares instantly extirpated out of his field, lest we " root up also the tvheat \s\i\\ them;" and he strongly censured his disciples when their zeal became vengeance. If the two souls of Luther and Melancthon had been combined in one, their character had appeared to much higher advan- tage. A judicious mariner waits a proper time for a favourable gale; but, when he must go, or lose his voyage, he sets out at all events to O 146 MISCELLANEOUS ESSAYS. risk the consequences : and, Avhen Christiau zeal is at it's utmost height ; prudence, can- dour, and cool discretion, *' ride in the whirl- wind, and direct the storm." Yet, when exclaiming against all extremes in religion ; let none suppose that a little /rill serve. Of what is genuine, we cannot have too much ; and the extremes here condemned, form )io part of pure Christianity, but directly tend to ruin that holy cause they profess to uphold ; and. by disgusting every intelligent Mind, provoke the hiss of infidelity ; or the scorn of satire. They " eat as doth a canker;" and, instead of diifusing light and gladness through the world, fill it with *^ lamentation, mourning, and woe." MISCELLANEOUS ESSAYS. 147 No. VIII. On Simplicity in Belt g ion. ^% OTwiTHSTAXDiNG it's innumerable charms, religious simplicity is more easily describ- ed, and understood, than practically exhi- bited. Closely related to modest humility, it stands opposed to that arrogance, deceit, and self-sufficient pride, Trhicli delig-lit in mystery and show, as indications of pretended great- ness ; — V, hich disdain the contrary virtues of prudent frankness, reluctance for human ap- plause, and undisguised behaviour, as weak, pusillanimous, and disgraceful. Not that reli- gion is a simple thing, or ii's ardent votaries simpletons, as these phrases are usually under- stood ; — for the whole Universe presents to the human mind nothing comparable in grandeur, and sublimity, or so much i^eyond it's utmost reach. Every thing that can exercise, delight, or astonish the intellect, — that can engage the aiFections, or influence the heart to great, and noble pursuits, — that can confer peace, perfec- tion, and happiness, is found in religion. Standing on the brink of it's immensities, the highest created intelligences exclaim, — *' Oh ! O 2 148 MISCELLANEOUS ESSAYS. THE DEPTH.''! It fiils the mind of God himself. Yet, amidst a constellation of glories comhin- ing every possible excellence, in every possible »hip, and of love. The application of this history to the death of Christ, so far as relates to his substitution, is easy, beautiful, and hiji-hly in- structive; yet, between these two subjects, there is a remarkable, and essential ditFerence. To spare Damon and Pythias, was fully consistent with the principles of Justice, and ol IVleicy. But Jesus must die, or the sinne. cannot live. *' Without shedding of blood is no remission j'^' — man must perish. " Die HE or justice must ; unless for him '' Some other able, and as Tvilling-, pay *' Tlie rigid satisfaction, death for death." These well-known lines are not more famed for their strength, and beauty, than for their MISCELLANEOUS ESSAYS. 165 sound Divinity. When considering the inflex- ible attribute of Justice, as absolutely essential to the divine Glory, and existence ; why should we hesitate to say, that God could ?iot pardon sin without atonement? To do this involves a direct opposition to himself; which, with him is wholly impossible. In speaking thus, we do not " limit the Holy one of Israel;" any more than the Scriptures do, when affirming that God " cannot lie," — that "^ he cannot deny himself," — that he cannot love sin. Why cannot he act thus ? Because the attributes of righteousness and holiness would be destroyed. In like man- ner, and for the same reasons, we maintain, that the pardon of sin must imply an atonement ; because opposition and contradiction to his own nature, are not among those ** all things" which " are possible with God." But, as an absolute sovereign, could he not forgive without sacrifice ? It seems not. We might as well ask, could he not save the soul without sanctification ? Such interrogatories would be endless. Sovereignty must not sit enthroned on the ruins of J iistice; and as the perfections of God are not so many separate parts of that divine Essence which is one, and 166 MISCELLANEOUS ESSAYS. indivisible ;— the destruction of any single attri- bute would be the destruction of all, and the whole Godhead would consequently perish. In the grand scheme of salvation, every attri- bute must not only shine illustriously, but must also approve of, and join in, the sinner's acquit- tal. Such an absolute sovereignty as should destroy, or lessen any other attribute; — so far from belonging to Jehovah, or being any exer- cise of the divine power, would be perfect imbe- cility, and would exhibit the highest degree of unrighteousness. To this we may add, as abun- dantly confirming our argument; — that, sin, being the most malignant of all evils, and a bold, presumptuous attack upon all the divine attributes, for the purposes of destroying the claims, and the very being of God, must neces- sarily be punished, either in Christ our substi- tute, or in the sinner himself, or Justice must needs be dishonoured. Of this, abundant inti- mations are given in the penal sufferings of the sinner's conscience, and in the numberless miseries of human life. This, so far as we know, seems a rational and scriptural represen- tation ; and, on this highly important, and inte- resting subject, why should we not speak, so far as we know, with reyereutial fear, and huw* We decision ? MISCELLANEOUS ESSAYS. 167 That expiatory sacrifices should be uni- versally coBsidered as substitutes, and that some others imply the same thing, appear from the heart-rending lamentation of King David; without which, it would display no genuine pathos, no parental tenderness, no rational meaning", but much unbecoming absurdity, weakness, and folly. " O my son Absalom ! " My son, my son Absalom ! Would to God I " had died /or thee^ O Absalom, my son, my '^ son ! " Paul's declaration to the Romans, exhibits the same views. " Scarcely /or a ^' righteous Man will one die : yet, peradven- ^' ture,/or a good Man some would even dare "to die. But God commendeth his love to- " ward us, in that while we were yet sinners, " Christ died for us." The whole Jewish ri- tual of Z»Zoot?y sacrifices also infers substitution; otherwise, how could they aiFord hope, or con- solation to the offerers, or satisfy the claims of Justice, so as to display the mercy of God r A contrary supposition reduces them to a nu- gatory parade, utterly unworthy of him who appoints nothing in vain ; — it would defeat every end for which they were instituted. But, if these types necessarily indicate substi- tution, much more does that great offering 168 MISCELLANEOUS ESSAYS, which they prefigure. The righteous indigna- tion of Heaven against transgression, having a special and excUisive reference to mankind as sinners, is no indiscriminate denunciation without definite objects ; and the Saviour's atonement must also have it's objects, and per- sons in view : for, it being always certain for whom he died, he could not act at random in laying down "his life for his sheep," since he was their surety, pledging himself to redeem them, and only them. " I am the good Shep- " herd, and know my sheep, and am known of " mine. The good Shepherd giveth his life " for the sheep." All now advanced is confirmed by the impu- tation of sin and guilt to Christ, our offering, when the Lord " laid on him the iniquities of us all." Justice could not honourably doom him to death without guilt ; and guilty he could not be without imputation. If what we are, and what we deserve, be reckoned to him in our stead ; no imaginable reason can be as- signed why, what he has done and suffered, should not, in return, be reckoned unto us. But such imputation cannot possibly result, in either case, without substitution ; for these MISCELLANEOUS ESSAYS. 169 two things are, in effect, identically the same, and mast stand or fall together. "Siireli/, he ^'hath borne our griefs, and carried our sor- ^'rows: yet we," not perceiving the doctrine of his substitution, "did esteem him stricken, smitten "of God, and afflicted," for his own crimes. But, so far from this, " he was wounded for our "transgressions, he was bruised for our iniqui- "ties : the chastisement of our peace was upon "him; and with his stripes we are healed." He gave " his life a ransom for many." " It is ex- "pedient for us that one man should die/br the " people, and that the whole nation perish not. "Christ also hath once suffered for sins, the "just for the unjust. Who his onn self bare ^^our sins, in his own body, on the tree." The most general signification of the well-known Greek prepositions used in these, and many other places, is of no small weight in the scale, as abundantly supporting our observations ; especially in St. PauVs remarkable words: — "I could wish that myself were accursed from " Christ, /or my brethren, my kinsmen accord- "ing to the flesh." Whatever may be the meaning of " accursed from Christ," in this controverted passage; the doctrine of substitu- tion, being absolutely essential to the Apostle'^ Q 170 MISCELLANEOUS ESSAYS. wish and zeal, is too evident to be questioned. On the exact signification oi the phrase, learn- ed Men have differed much; but, as to the sub- stitution, there has been, so far as I know, only one opinion. The tenet now maintained, and, it is hoped, fairly, and sufficiently established, being no spe- culative, trifling point, of slight foundation, but 2i fundamental truth; it is difficult to say, why the ministers of religion, in our day, do not in- sist upon it with all that earnestness which it demands ; — unless it be a sentiment to be reject- ed as untrue, or exploded as unfashionable, or unwelcome, although supported by such a vo- lume of evidence, as seems amply sufficient to convince every reasonable, and honest mind. To deny the substitution of an atoning sacrifice, is to abandon at once, in toto, the sacrifice it- self, as useless, and unnecessary; since that forms it's very essence; — without which it would become an unmeaning ceremony. Even the religion of Nature, when unadulterated by human sophistry, teaches this ; — this is also the Alpha and Omega of the Scriptures. Other sacrifices may not always claim, or allow, such a construction ; but the grand gospel-oflfering MISCELLANEOUS ESSAYS. 171 excels all others, principally because it is vica- rioifs, leading to consequences very great, and extensive, both to God and Man. In many controversies greatly agitated in the religious 'world, though perhaps not very recent- ly ; this subject has been much overlooked. This has occasioned so much confusion, un- holy anger, and endless debate, as to render any amicable agreement impossible. If sub- stitution be admitted as essential to the sacri- fice of Christ ; it should put an end to every dispute on the meaning of the word'* all," used in scripture, in reference to this subject. To say that his dying ^'for aW^ is without limitation, but that his substitution, though universally connected with his death, is restrict- ed to believers, must involve a full contradic- tion, both in terms and things. It appears equally incongruous to say, that God designed our Saviour's death merely as a general means of our reconciliation without designing any spe- eific substitution; for, to intend one, is to in- tend the other also ; if, as we have seen, sub- stitution be necessarily connected with atoning sacrifice. Reconciliation without substitution seems utterly impossible. The Question is not q2 172 MISCELLANEOUS ESSAYS. ^^hetber God, by an act of mercy after the death of Christ, makes that death a substitution to them that beheve ; but whether his death, as such, must not in all cases be so considered ; and whether originally he did not so intend it, Avhen he " oifered himself without spot unto God." Should any ask, how far, or to whom, the saying blessing's of the Cross really extend; the proper and most direct answer is ; they reach so far only as the substitution of Christ in our room : for the extent of these mercies, as to their final, saving effects, and his substi- tution as the cause of such extent, must doubt- less be commensurate; or the scheme of salva- tion would present a confusion like that when "theEanhv,as without form and void; and " darkness covered theface of the deep. "Christ's vicarious sacrifice, in it's original design, and final efiects, must be either universal, or par- ticular and restricted. The former necessarily implies an equal substitution, or we must wholly deny the essential character of the sac- rifice as vicarious; and to suppose universal substitutioi), v»iihout inferring universal and filial sah'ction, is an inconsistency greatly dis- MISCELLANEOUS ESSAYS. 173 hoiiourinsT all the divine attributes, making the doctrine of the Cross a ridicule to the world. This is a knot which has often been rashly cut, with an air of triumph ; but it has never yet been patiently untied. For God to exact from a sinner in his own person, what the sinner's surety has previously paid for him, would be monstrous injustice ; and to represent God as withholding' the blessings justly claimed by substitution, exhibits a libellous caricature of him whose ways are uniformly ^^ just and true.'* It has already been shown, that forgiveness of sin, without atonement, would sacrifice the jus- tice of God ; but to condemn a sinner whose substitute has been voluntarily offered up, is to immolate in one general hecatomb, all the di- vine perfections at once : especially if we re- collect, that, though a sinner in himself, he is considered in his substitute, as " without spot, or blemish, or any such thing." This con- demnation would be utterly repugnant to all rational conceptions of the Supreme Being. If we say that sinners, by unbelief and rebel- lion, render their substitute " of none elFect ;" what is this but suspending the efficacy of the ♦sacrifice upon faith and obedience? What is 174 MISCELLANEOUS ESSAYS. this but throwing the blame upon him who stands pledged to " save his people from their sins ;" — of course to subdue their unbelief and rebellion, out of love and faithfulness to them, and to his own Son, whom he commissioned to die on their behalf, in their room ? Holy writ tells us, indeed, how the Cross may, in various ways, be rendered "of none effect;" but it never hints how the suhstitntion of Christ on the Cross can be unavailing. These two things, though greatly different, are often confounded. The blessings of Calvary may, by a thousand reasons in the sinner himself, become ineffec- tual to him; but the substitution of Christ, being his own voluntary act, in conjunction with his Father's commands, can, in no case, be abortive, without entailing everlasting igno- miny on the Redeemer. " Who shall separate '* us from the love of Christ : — For I am per- " suaded, that neither death, nor life, nor an- " gels, nor principalities, nor powers, nor things ^^ present, nor things to come, nor height, nor " depth, nor a^ y other creature, shall be able " to jyarate us from the love of God, which *^ is in Christ Jesus our Lord." On no other principles but those now asserted, MISCELLANEOUS ESSAYS. 175 can the Divine Equity be successfully vindi- cated, when finally condemning the wicked. Banished into future misery, they might ask, *'Why do we perish, if Christ died as a sacri- *'fice in our room? Seeing others are saved " only because he was their substitute, appoint- "ed in sovereign love ; we claim our liberty for *Hhe same reason, if he be our's also. Our re- "bellion is no plea against us, nor ought we to ^'be treated as guilty, since the God of Justice, "and of Mercy, is bound by our Saviour's vica- '^rious Death, if he died for us, and by his own *'' promise as its result, to effect, and to erfsure "our salvation." Such might be their expos- tulation, and not unjustly. But, if personal redemption, future happiness, and substitution, be coextended, a complete answer to such rea- soning is readily furnished, by saying, "Your " present awful condition proves, that you never "properly sought for, nor desired salvation, nor "obeyed the gospel of Christ; and these abun- "dantly show, that he never personally died as ''your substitute. Where, then, is your claim, "or his dishonour ? " Should they presume to ask. Why was he not our substitute r The Scrip- tures would ask, in return, "O ! ^lan, who art "thou that rephest against Godi' Shall the 176 MISCELtANEOUS ESSAYS. "things formed say unto him that formed it, "Why hast thou made me thus?" O! man, "Why dost thou strive against him? For he "giveth not account of any of his matters." The final perseverance of the saints is sup- ported most strongly by this representation of Christ*s sacrifice; which is essential to a full defence of that important truth. As he died for them, all the honours of Deity stand engag- ed to bestow their promised rest, as the meri- torious reward due to him; and, without his suretyship, there can be no certainty at all of their salvation. "Wlio shall lay any thing to "the charge of God's Elect? It is God that "justifieth: Who is he that condemneth? It "is Christ that died; yea, rather that is risen "again ; who is even at the right hand of God, "who also maketh intercession for us." This intercession must have some plea; and, if it be (as doubtless it is) equal to a claim, that claim must have something in the Intercessor, besides his personal qualities, as it's basis; — nothing less than his substitution. Christ professes to pray only for his orvn . The reason is evident ; — he gave himself for them only, and his interces- sion is founded wholly on his death, and his MISCELLANEOUS ESSAYS. 177 substitution, without which it had been vain, and presumptuous- The inseparable connec- tion between his intercession an*! his engage- ments to save, appears from his own words. "Father, / fvilL that they also, whom thou hast '^ given me, be with me where I am; that they '^may behokl my glory. All that the Father " giveth me shall come to me. This is the will " of him that sent me, that every one which seeth "the Son, and believeth on him, may have ever- " lasting life: and I nill raise him up at the " last day. Whoso eateth my flesh, and drink- eth my blood, hath eternal life ; and / 7vill " raise him up at the last day. Other sheep 1 " have, which are not of this fold : them also / "must bring, and they shall hear my voice. I "give unto them eternal life; and they shall ne- " ver perish, neither shall any man pluck them " out of my hand.'* These words, spoken when our Lord's disciples were already called, can- not refer exclusively to tliem, but must have a general meaning and application. The doctrine now supported, seems abso- lutely necessary to true Christian consolation. *•* 1 am crucified with Christ: nevertheless I " live; vet not I, but Christ liveth in me : and 178 MISCELLANEOUS ESSAYS. ** the life which 1 now live in the flesh I live by the " faith of the Son of God, who loved me, and '* gave himself for me. There is laid va^for " me a crown of righteousness, which the Lord, " the righteous judge, shall give me at that " day. God hath not appointed us to wrath, " but to obtain salvation by our Lord Jesus " Christ, who dieAfor uSy that whether we w ake " or sleep, we should live together with him." These animated sayings of the Apostle strong- ly imply substitution, with his linn conviction, that he was one for whom it was made ; nor does it appear how solid comfort can result from a mere hops in a general object, without any definite intention, and administration. This powerfully recommends the subject to all who would preach the gospel; for, to tell a promiscuous assembly, of which nine out of ten are in the broad way, that Christ actually died for them all without distinction, is cer- tainly speaking farther tljan we can know, and running m,uch hazard of delusion, if substitu- tion be essential to his death : all having un- doubted right to infer from such premises, that they must consequently be saved at all events. In such a congregation, true believers would just.y feel encouraged; but, what comforts them MISCELLANEOUS ESSAYS. 179 would tend very much to harden the impious. To little purpose should we tell the latter, to save appearances, that Christ's death will avail only to such as believe, and repent ; for though this fact be written in Sunbeams, they can re- ply, — our substitute has bound himself, and his Father also has solemnly promised, to effect all things in us, and for us ; we will, therefore, remain *' at ease in Zion." Particular, re- stricted substitution has, sometimes, without a shadow of reason, been accused of an unholy tendency; but the charge comes with some appearance of truth, against such a general redemption as necessarily implies imlimited substitution : such doctrine being exposed, without any perversion, or abuse, to the most fatal consequences. On the other hand; no one who is powerfully alive to practical godliness, as the result of di= vine agency, connected with unceasing, religi- ous activity on the part of man ; can sanction, for a moment, such an exhibition of Christ's substitution, as should leave any room for An-' tinomiwi inferences, to weaken the bonds of moral obligation. " Shall we continue in sin, "that grace may abound? God forbid: how 180 MISCELLANEOUS ESSAYS. ^' shall we, that are dead to sin, live any longer ^^ therein ? We are buried with him by bap- *' tism into death: that like as Christ was '' raised up from the dead by the glory of the '* Father, even so we also should walk in new- 'hiess of life. Is Christ, therefore, the minis- **ter of sin? God forbid. Do we then make " void the law through faith ? God forbid : yea, ^' we establish ihela^w^ No doctrine can be *^ according to godliness,^' or worthy of any thing but our execration, which opposes the moral government of Jehovah. Holiness, in- ternal, and external, is the proper evidence that Christ died for us. *' If any man have not the spirit of Christ, he is none of his ;" nor should any presume to suppose that Jesus is actually their Saviour, who do not follow his glorious example. With these views, let us " earnestly contend "for the faith once delivered unto the saints.^' Our Redeemer's sacrifice being, of necessity, vicarious; let his ministers preach it as such, not fearing to draw every inference warranted by a sentiment, which, so far from being a mere subterfuge, to serve, or to save a system ; constitutes the essential glory of the gospel, MISCELLANEOUS ESSAYS. 181 and should never be overlooked by those who would **preach Christ Jesus, and him crucifi- ed," so as to "declare the whole counsel of " God." Unlike many loose, generalizing sys- tems, calculated, by false appearances, to de- lude, or to paralyze Mankind ; it rouses self- examination, and impels to exertion : and, by banishing" the fears of the humble Christian at the close of life, transports him from the cheer- less regions of earth and time, to the shining worlds on high. R 182 MISCELLANEOUS ESSAYS. No. X. On Baptism as founded in the Religion of Nature. T: HE influence of time over men and things, is not less remarkable, than certain, and pow- erful. It universally extends to mind and mat- ter, vAih all their modes, movements, and de- pendencies. One thing there is, which it's ut- most attacks cannot reach ; — which, being an emanation from the Deity, triumphs in it's own unchanging Eternity; — that one thing is truth. This knows " no variableness, neither shadow of turning." It may be alloyed, or shamefully adulterated ; it may be treacherously abandon- ed, or basely sold ; it may be reviled and perse- cuted; but it cannot be changed. No alchymy can transmute it; the most fiery furnace only purifies it the more. " Waters cannot quench "it, nor floods drown it." Amidst "the wreck "of matter, and the crash of worlds," it Avill re- main " the same yesterday, to day, and for ever." Yet, though time cannot alter the nature of truth, especially of divine truth ; the lapse of years brings to our view many things utterly unknown before, and serves to display, and to MISCELLANEOUS ESSAYS. 183 establish, things long since discovered. Their light "shines more and more, unto the perfect **day." The ordinance of baptism, for instance, as founded in the religion of nature, is one of those subjects, upon which time throws new light; and rolling ages dispel some clouds in which it was enveloped. This subject, which "Butler's Analogy," and other eminent writings, only casually notice, demands the most extensive research. It is closely related to the baptism of infants, and of Adults ; also to the conversion of proselytes from all other religions to Christianity. In fact, it is the turning hinge of the controversy of baptism ; and it is rather remarkable, that pro- fessed writers, on both sides of the Question, have given it less consideration than it deserves ; and that Paedobaptists have not fully availed themselves oiall that strength which it adds to their cause. The following hints, thrown into the form of general propositions briefly illus- trated, are, with much diffidence, and respect, offered to the Public, especially to the friends of Missions among the Heathen, as attempting to elucidate a difficult subject which has, in our age, become highly important, and interesting". R 2 184 MISCELLANEOUS ESSAYS. A volume upon it, by some very able writer, would render essential service to the world. Natural religion, though often maligned, and much oftener extolled beyond it's due merits ;— tho' at best, inconceivably inferior to pure Chris- tianity ; is, nevertheless, sl sacred thing, founded in those important relations necessarily, and constantly existing between God, and all accountable agents. Such was the religion of Paradise, before the monster, sin, had laid it waste. It's symbolical test was ''the tree of "the knowledge of good and evil;'' — it's stim- ulating reward ; "the tree of life," and that im- mortality necessarily connected with perfec- tion; — it's temple; the universe; — it's altar; " earth, sea, skies ;" it's oiFerings to the Deity ; prayer, praise, devout aifections, and holy obe- ilience ; — otherwise, j[>w;'^ morality. Though, since the fall, natural religion be utterly insuffi- cient to secure, or to promote the present, and future happiness of man ; it's duration is eter- nal, because it's bonds are indissoluble: for we cannot prove it's non-existence, without previ- ously annihilating intelligent beings, and the moral government of Jehovah. It is the reli- gion of Angels in Heaven; and, being coeval with Creation, was the first that ever existed. MISCELLANEOUS ESSAYS. 185 Conscience is the law of nature; — a principle implanted by the Creator in every breast ca- pable of moral good and evil ; without which, there can be no accountability; of course, no religion. " There is a spirit in man; and the inspiration of the Almighty giveth him under- standing." Whatever conscience dictates, ex- cept when grossly misled by error, or defiled by corrupting passions, is a moiled duty, en- joined by divine authority ; obligatory on all who feel it's impujse; and, when an intelligent mind perceives a reason for any duty by it's own natural light ; that duty becomes a moral institution. Conscience tells Man what to do, but not how to do it ; nor does it afford the power of doing it without supernatural influ- ence, though it may convince him of his insuf- ficiency. Hence, the absolute necessity of po- sitive institutions; of a divine revelation; and of the work of the Holy Spirit. Even Cicero, and others who lived more remote from the Christian aera, had some surprising thoughts of this kind. Speaking of men who were emi- nent for wisdom and goodness, he says ; " Quo- ^'■rumneminem nisi juvante Deo, tahmfuisse, ^^credendum est."*"* ''Nemo igitui^ rir magnus '^sine aliquo afflatu divino unquam fuity 186 MISCELLANEOUS ESSAYS. "We should believe that none of them would "have been what they were but by divine assis- "tance." " Therefore no man was ever great "but by some divine inspiration." Diogenes Laertius, when recording the aphorisms of Bias, one of the seven sages of Greece, who flou- rished six hundred years before Christ, makes him speak thus : — " Qidcquid honi egeris, in Deos refer y "Whatever good thing thou "mayest have done, ascribe it to the Gods." The sentiment of Plato, as given us by Seneca, is still more remarkable. " Virtus non advenit '^ dnatura^ neque a doctrina, sed d numine '^divino. Natura non dat virt litem. Nasci- '^mur quidem ad lioc, sed sine Jtocy "Virtue "comes neither from nature, nor from educa- "tion; but from the Deity. Nature does not "give virtue. We are born indeed to virtue; "but we are born without li." Among Heathens destitute of the gospel, where we see deep traces of natural religion, there are no positive institutions, except what their own misguided fancies invent as idola- trous rites. They clearly see a reason, why they, and their offspring, should be devoted to the Deity : but, for want of better light, an MISCELLANEOUS ESSAYS. 187 Indian sacrifices his child to Moloch, or throws it into the Ganges. T\\ep)-ofessed reasons of this custoni, though the practice be so awfully revolting to the common feelings of humanity, contain in miniature, the reasons for the import- ant Christian practice of initiating families, irres- pective of their age, rank, or station, into the visible church of Christ, by the ordinance of baptism ; — both area professed dedication to the Supreme Being. Heathens feel the need of some rites, by which to express their sense of natural religion; and each follows his own in- clination. Indeed, it is exceedingly natural for them to suppose, that there must be some positive manner in which God pleases to be ho- noured, in preference to any other : for a reli- gion without some positive ordinance divinely appointed, seems radically defective. The recent developement of the various reli- gious rites, and superstitions prevalent in Hin- DOSTAN, discovers an object not only curious, interesting, and wonderful in itself, to the plii- losopher, the moralist, and the Divine; but one which affords an argument for infant baptism, probably of no mean importance; — an argu- ment which many noted writers have barely 188 MISCELLANEOUS ESSAYS. glanced at, and which they could not represent to best advantage, before such discoveries were made, and well authenticated. Why are tens of thousands of the infant race annually sacri- ficed in the East ? Why do martyrs devote themselves as victims to the honours of ido- latry ? Why are the temples of Heathen wor- ship multiplied without end ? Why, in India, is a woman reckoned infamous^ who shall not cast herself into the funeral pyre of her deceased husband ? All these, and many other lamen- table things, prove, — that natural religion teaches that all men should live, and die de- voted to the Deity; — that especially famihes, of which infants make an essential part, should be dedicated to their Maker by some visible ordinance ; — that all the horrors of the most dreadful superstition Avill not drown the voice of conscience. Nature cannot teach the pro- per manner of doing thesethings; but, Avere this family-dedication transacted in that way which God has now ordained, it would become Chris- tian baptism. When, formerly, some very emi- nent Antipsedobaptists ridiculed the notion, that " infant baptism is a duty Avhich the light of nature and reason teaches;" we remember that little was then known of the religious MISCELLANEOUS ESSAYS. 189 state of India, and other parts of the ^vorld; and that, through the want of sufficient disco- veries, the argument in favour of our position, •was not so striking and powerful as now. In- fant baptism, so far as dedication is concerned, and as a moral duty, is taught by the light of nature, and of reason ; nor, as to it's essence, is it necessarily unknown without a written re- velation, as appears from the extensive prac- tice of infant sacrifices, which Heathens con- sider as a religious duty. Every immolation of this kind seems to intimate, that children should be given to God in a Christian manner, by a Christian institution ; for, dedication without some ordinance attached to it, appears vain and nugatory. What can such an ordi- nance be but baptism ? The Holy Scriptures, and that Christianity which they reveal, imply the religion of nature, being evidently founded upon it; and, as But- ler says, a re -publication of it, (I) So far from (1) " Christianity is a republication of natural reli- gion. ---The law of Moses, and the gospel of Christ, are authoritative pubhcations of the religion of nature. ---In proportion as Christianity is professed and taught in the 190 MISCELLANEOUS ESSAYS. Qimihilatiii;^, or opposing it, they abundantly confirm all it's dictates, and supply all it's defects. It is a common mistake to suppose, that such as live in a Chiistian country, enjoy- ing gospel-privileges, are not at all under the religion of nature; an(S. Heathens are to be pitied not for living under it, but because they have no other superior privileges. ''For the '' Gentiles, which have not the law, do by nature "the things contained in the law ; these having *'not the law, are a law unto themselves, which *' shew the work oithe laiv written in their hearts, ''their co»5c^Vwce also bearing witness, andtheir "thoughtstheniean while accusing, or else ex- pensing one another." It is clear from these pas- sages, thatnaturalreligionjSofar as operating in it's purity, is radically the same with that revealed in the scriptures, if it be composed of " the ^^ things contained in the law.'''' Therefore, in studying the sacred oracles, we should very carefully distinguish between what belongs to natural religion, and what is matter of pure revelation. Also, in surveying human charac- workl ; religion, natural or essential religion, is thus dis- tinctly, and advantageously laid before mankind." But- ler's Analogy. Ch. I. Part II. MISCELLANEOUS ESSAYS. 191 ter, we should remember, that a man may have natural religion in a very high degree, who is 710 true Christian, though basking in the glare of gospel-day ; — that he may be of great conse- quence, respect, and eminent usefulness in soci- ety, though not belonging to " the household of '' faith." Without these distinctions, we shall be exposed to many mistakes, and difficulties. The ordinances belonging to Christianity, unknown in the religion of nature, are Baptism, as to ifs mode and formula only, and the Lord's supper, as to it's mode, design, occasion, formula, and subjects. Some essential truths, together with prayer, praise, and obedience, are common to both relig ons, though more clearly revealed, and more powerfully enforced, under the gospel dispensation. Baptism is a mixed iw^iAiwiion ; partly moral, partly positive. Considered as an act of dedi- cation to God, enjoined by the light of nature, pointing out it^s subjects, as we have already shown, it is moral; — the manner, or rite itself, in wiiich water is applied by divine authority in the name of Fathei, Son, and Spirit, is positive. Circumcision, which is superseded by bap- tism, was an ordinance partly moral, and part- \ 192 MISCELLANEOUS ESSAYS. ly positive. It was appointed to Abraham by divine revelation; but the reason of it, viz. dedication to God, was clearly taught by the religion of nature before circumcision was practised. Gentile strangers were admitted into communion with the ancient Jews, by sub- mission to this rite ; the reasons of which they had previously perceived. Other nations have adopted this custom ; but whether from their own unassisted discoveries, or from some tra- ditions connected with the Holy Scriptures, is uncertain. Although a Christian ordinance, baptism originates in the religion of nature ; and, in a certain manner, existed before the Christian aera. To deny this origin seems to overturn the foundation of all moral government; for, if conscience do not teach Heathens to give themselves, and their families to the Supreme Being, how can they be accountable for the neglect of that duty? In speaking of baptism, it is of the utmost consequence to distinguish between the ordinance abstractedly, and the manner of it ; — the outward ceremony, and tho 7'easons of it. Whether a thing should be done, and horv it should be done, are very dif- MISCELLANEOUS ESSAYS. 193 ferent questions. As to baptism; — nature solves one of these inquiries^ and Christianitv the other. It may assist our investigations on this subject to recollect, that, as infant baptism is a dedication to God ; parents should be con- sidered as the chief actors in the scene; and in that of Adults, for the same reason, the parties baptized may most properly be said to perform the act of dedication ; the ministers of religion being principally directors, and assistants, in this great work. Hence arises an important distinction between these two baptisms : — one is a self dedication ; the other, a relative one, performed by our piog'enitors. The light of nature enjoins, that both should be done, and Christianity adds it's more important sanctions ! The Lord's supper, if we adhere to Butler's important distinctions, appears to be properly, and wJiolly a positive institution. Nature can perceive no reasons for it, till they be revealed in the Scriptures ; nor would she ever have dis- covered either the grand occasion, or the pro- per subjects of that ordinance; — whereas, in Baptism, she discovers both it's reasons, and it's subjects. Ail things belonging to the Eu- charist, — the participants, the elements^ and the S 194 MISCELLANEOUS ESSAYS. forraiila, are matters of pure revelation. Jesus Christ, by his own authority, appointed it as a new ordinsince ; but in baptism, he sanctioned, and finally settled on better grounds, what had previously existed : lor, though there are impor- tant distinctions between the baptism of John, and Christian baptism ; they are radically the same, with few exceptions, as to their occasion, design, subjects, and practical application. The Eucharist, has, doubtless, many important moral uses ; and, for that reason, might seem to be a moral institution : but so had the pass - over, the brazen serpent, and the cities of re- fuge, many important moral uses; yet these, according to Butler's distinctions, were whol- ly positive ; for what treason could an IsraeUtc see for any of these, till it was revealed to him ? It is not the use or tendency of any institution, that constitutes it to be moral or positive; but the nature and degree ofthat/e," for not receiving the gos- pel even on the authority of inspired Apostles, and for practically claiming the right of private judgment. Paul openly disclaims every thing like a surrender of this privilege. "I speak as " to wise men : /we/^e ^e what I say." Jesus Christ also forbids us to sacrifice it to mortals T 2 208 MISCELLANEOUS ESSAYS. '•Call no man your Father upon the earth: for "one is your Father, which is in heaven. — "One is your Master, even Christ." A pecu- liar sentiment may be palatable, or fashiona- ble, in certain places, companies, and connex- ions; or in a certain sera of time. This may be a strong temptation to imbibe it, even without examination; but no honest man should be ashamed of singularity where his mind cannot freely, and fully comply. His conscience must not be an object of sale, or of barter. The work of temporizers is ever changing; — never done; and their rewards area worthless recom- pense for their pains. This prevailing partiality is sometimes car- ried so far, as to allow, and to condemn, the same se?itiment proceeding from different men ; so that, what is truth from one, is counted error from another: whereas, perhaps, all the difference in the men is their age, or station in thechurcli; and, in some instances, there are not even these variations. Should tlicy belong to different communities, this is no excuse for the practice; but it very frequently occurs among those of the same denomination. The venerable years and superior wisdom of some, MISCELLANEOUS ESSAYS. ^09 may justify them in saying what would come from a young man with an ill grace, or with imprudence; yet the truth or falsehood of a thing, cannot be influenced by such circum- stances. The prudence, and the truth of a say- ing are two things, utterly unconnectei; and a man of integrity will receive the truth by whomsoever declared ; knowing that the same joyful sound of the Jubilee, proceeded from silver trumpets, and from ram's horns; — that the Prince of darkness sometimes speaks the same things as the Angels of light; — as God himself. The medium through which truth is conveyed resembles an echo, the reverberation of which must correspond with the sound that causes it, whether in the dome of 8t. Paul's; in the famous Gothic chapel at Paisley; or in the scenery of a country where this ph^euomenon occurs. The stubborn prirle of the human heart often resists powerful convictions; refusing to ac- knowledge the truth when really persuaded of it. *' Ye do always resist the Holy Ghost : as your Fathers did, so do ye." If a disputant, when conquered in fair argument, whether the contest be secretly in his own mind, or openly 210 MISCELLANEOUS ESSAYS. with his fellow-men, feel himself overcome; honesty should lead him to surrender honour- ably, like a soldier on the field of battle, if he wish, in future, to be treated with respect. " To conquer or die,^' is no praise-worthy mot- to in controversy ; nor does it display any ra- tional courage. It is a cowardly weakness, utterly unworthy of a sensible man. But, " to conquer or yield ;^^ being real, christian hero- ism, should be every one's motto ; and we should learn so much magnanimous integrity as to say, — / mistahe. To resist, when we feel our error, is adding falsehood to deceit, and opposes him who is " the God of truth." When contending with our fellow-men, we op- pose them only, if not convinced of their state- ments • but to hold out when conviction has taken phice, is to be in arms against Omnis- cience : and, >o far from being a recommenda- tion, it covers us ^^ith guilt and ignominy. In the sight ol God it must be a great sin; for why lias he endowed us with reason and consci- ence, .ut that their dictates may be strictly obeyed? An honest infidel (ifinfi.lels can be honest in avowing their principles) is less blameable, and less guilty, than he who will Bot acknowledge those truths which have gain- MISCELLANEOUS ESSAYS. 211 ed the secret assent of his o^yll mind. ^^He has denied the faith, and is worse than an infi- del." All languages being more or less ambigu- ous, contain many words and phrases of doubt- ful, double, or manifold signification. If a writer, or a declaimer, be not an honest man, he may be tempted and ensnared to use words, the usual, popular meaning of which, he may admit or deny, as best suits his convenience. His warfare will be all dark stratagem, and lurking ambuscade, without any fair, open, bold contest. Like Fabius ^Maximus, when at war with the famous Hannibal, he will conti- nually harrass his opponent, and himself, with- out any advantage to either. The man of in- tegrity disdains all such mean artifice, as utterly below his honour. Should he use an ambigu- ous word, or expression ; he explains in nhat sense he uses it ; and from this he never wil- fully departs. He will not lay hold on such expressions from another, in a sense which he evidently did not intend, merely to expose and ridicule him. In his estimation, banter and wit are not argument. He is a fair and open com- batant ; who, when he accepts a challenge, mi- 212 BIISCELLANEOUS ESSAYS. nutely observes all the laws of war. He never fi^lits with phantoms, or shadows, of his own creation : at least, if he ever be so far de- luded, he laments his misfortune ; and, the mo- ment it is .discovered, he instantly abandons the conflict. It is sometimes a daring practice to expnng^e a verse, a section, a chapter, or a whole book of Scripture, when they make against a favour- ite system. This is often done without suffi- cient cause, or without any; — then, it be- comes directly opposed to real integrity. What would be said of a critic who should Take such liberties with the works of Cicero, Tacitus, or LoNGiNus ? It is readily allowed, that many parts of our common version are not agreeable to the most ancient and most authorized copies of the original ; and, for that reason, call loudly for improvement. We are also greatly indebt- ed to the labours of many ancient and modern critics in this way, and should allow their judg- ment all it's due. When an alteration in our received version is made with much wise cau- tion, by a man of acknowledged learning, pie- ty, and integrity; possessing pecuhar talents, and superior advantages for the work ; — when MISCELLANEOUS ESSAYS. 213 it is the result of much dehberation, diligent comparison of manuscripts and parallel passa- ges ; — when the grammar, the connexion, the general " analogy of faith," and the universal tenour of Scripture, evidently bear it out, and call for it ; — when it is not done from wanton caprice, an ostentation of learning, or to serve a system, but to promote the purity of Chris- tian knowledge, the edification of tbe Church, and the glory of God ; — let it be much esteem- ed, and readily adopted, as an important acqui- sition. Religious integrity demands this. The Bible may suffer from empirics ; but from im- partial criticism it has nothing to fear. The Greek and Roman Classics have their various readings in abundance, and learned men differ much, both as to the genuine text, and as to the sense of particular passages ; yet they still retain their value. Emendations, scholia, and commentaries, tbough increasing in every age, have not lessened, but much enhanced, their estimation. No one but an /(/i^ora^ww^ disputes their authenticity, and their general beauty is unimpaired. But, do these things sanction an unbounded license in treating the sacred records, as if 214 MISCELLANEOUS ESSAYS. every would-be-critic had a right, like a sca- venger in our public streets, to sweep away, at his pleasure, whatever may offend hini ? What can we think of a man, who, because a portion of Scripture is liable to dispute, and has been occasionally controverted by the learned, as to it's authenticity, with very slight arguments against it, takes upon him hastily, but peremp- torily, to pronounce it contrary to truth, and unworthy of God ? Such an one should re- member what LoNGiNLS says, — "that true "criticism is the last offspring of long experi- *'ence." Dr. Johnson calls it, "the daughter "of labour and of truth." Every honest man lays aside, and forgets his system, while rigidly examining with fear and trembling, whether a word or a passage be interpolated, or the error of transcribers, or unworthy of a place in sacred writ. If possible, he will decide in the nega- tive. Hasty, and repeated alterations without any just grounds, or from very slight ones, tend to universal scepticism ; as repeated acts of dishonesty, and petit larceny, constitute finally the general robber. Nor is the custom less to be condemned, of founding an argument, or a system, on a single MISCELLANEOUS ESSAYS. 215 passage of Scripture, forcibly wrested from it's proper connexion, — as a splinter from a rock. A context generally gives the whole sense, and the only true one; — so that to decide upon a meaning without regarding the general scope of a place, leads to the greatest absurdities. By such a method, we might apparently support Atheism, Deism, superstition, and immorality; — the Bible might be impiously pressed into the cause of Satan. Forcing a criticism, or a translation of a place, which the connexion will not bear, Though the word, or phrase, abstract- edly, may fully convey the intended meaning, is contrary to all the dictates of integrity ; for every one knows, that no sentiment can be an Author's meaning, which evidentlycontradicts his general views and reasoning. Should a man treat the works of human learning in this way, he would be branded with dishonesty, or pitied for his weakness, if not despised as un- worthy of regard. Connexion is like the pole Star to a translator ; of which, if he lose sight, liis wanderings are endless. All argument, whether true or false, is built upon some data. A fair reasoner keer-s to his premises, and will sooner lose his cause than 216 MISCELLANEOUS ESSAYS. desert them. But a disingenuous mind is per- petually changing them, and is like the sands in the deserts of Africa, altering the whole face of things, and surrounding us with dust; — this is called sophistry ; and is connected with that species of cunning, next to absolute, and uni- versal hypocrisy. We never know when we have such a man safe; for, as is said of one in Mr. Boswell's hie of Dr. Johnson, *'if you *' get him into a corner, he dexterously leaps *' over your head and escapes." A man of in- tegrity may, without intention, change his data ; yet, as he is unconscious of it, we must allow the oversight to be no dishonourable impeach- ment: — it is done wilfully, and deliberately, by an unfaithful man. He resembles a military hero, who, in the hour ot battle, fearless of con- sequences, assumes any positions, and adopts any expedients, for the sake of victory : — of his manceuvres, there is no end; because his aim is destruction. Frequently a system rests on a single senti- ment as it's main support; — a sentiment, per- haps, very doubtful in itself; but, whether true or false, leading to most extensive, logical re- sults. It's author has previously to establish MISCELLANEOUS ESSAYS- 217 this foundation, lest his whole fabric should fall; andj if there be any probability of success, so as to aid the cause of truth, his endeavours are commendable. But, when the contrary is very apparent; what honest man would sacrifice his time, his strength, his talents, and perhaps his health, to maintain an uncertainty, merely to gain a favourite object? If he wished to build a house on a particular site, he would do well to seek a sure foundation, with peculiar pains and skill ; yet, if, after repeated efforts, he fail in doing it, prudence would direct him to try elsewhere. Alas! rather than renounce a darling system, many have sacrificed the essentials of religion, and become deaf to the voice of reason. With minds of a certain cast, a firm adher- ence to the truth, even when sincerely embraced, is very difficult. They are over-fearful of giv- ing offence ; which occasions them to shrink, to soften, and to accommodate things to the pre- judices of men without limitation. Such want courage and decision, when circumstances de- mand them. An honest mind can say, "1 have ^*not shunned to declare unto you allihe coun- *'selof God. — I have preached righteousness U 218 MISCELLANEOUS ESSAY*. "in the great congregation: Lo! I have not ^'refrained my lips, O Lord, thou knowest. "I have not hid thy righteousness within my "heart; I have declared thy faithfulness and "thy salvation: I have not concealed thy lov- " ing-kindness and thy truth from the great ** congregation." This laudable integrity does not require a man to treat with derision, or dis- respect, the feelings of human nature, or the peculiar circumstances of the age, or place, in which he lives : nor does it necessarily confine him to ?i favourite doctrine, or theme; as if ministerial faithfulness were not consistent with boundless variety; — as if "a preacher of right- '^eousness" ought to resemble a set of bells, which can ring only a certain number of changes, a number easily ascertained; — or a hand-organ, with it's round of tunes mechani- cally placed, and which can play no other. Yet, there are seasons when a man is obligated by all the laws of consistency, of honour, of conscience, and of God, explicitly to avow what he thinks; — "to speak the truth; the '^w1(,ole truth; and nothing but the truth;" — to be firm and unshaken, as "the pillars of "Hercules" amidst raging waves, and conflict- ing tempests. MISCELLANEOUS ESSAYS, '210 Let US "become all things to all men," ex- cept by dishonesty of mind. Truth has a dress of it's own, in which it will appear; — without which it becomes disfigured, if not disgraced. Having no natural reUsh for uncoiitli raiment, it allows of ornament, simple, grave, and dig- nified; but, when any attempt so far to adorn it for mere show, as to make it appear out of character, and essentially different from what it really is : — truth disdainfully tears in pieces such frippery-attire, as unsuitable to it's vene- rable antiquity. It will often put on (who shall forbid it r) the most polished language, the fin- est allusions, the most striking comparisons, and the most dazzling colours. It delights in all the charms of genuine oratory ; but an en- deavour to amend, or to alter, it's shape and form, is more sacrilegious than an attempt to reverse the laws and appearances of nature. Although it can allure highly-cultivated minds by every exterior grace ; the robes in which it ap- pears most frequently as it's own, and as most becoming, are those of plain argument and demonstration; — robes in which it is usually arrayed by the hands of God. Wishing to copy after such an example, a man of integrity will not allow it to appear in any dress which I 2 220 JMISCELLANEOUS ESSAYS. might seem to threaten it's beauty, honour, or welfare ; — he knows, that if truth do not make it's way chiefly by it's own native lustre, all the ornaments in the world will not certainly, and effectually, secure it's promotion. Arthur Warwick says, in his " Spare Minutes ;" a work very curious and valuable, printed in 1637, the orthography of which is here retain- ed ; — " I would not have the pearle of Heaven's *' kingdom so curiously set in gold, as that the " art of the workman should hide the beauty of ** the Jewell: nor yet so sleightly valued as to " be set in lead : or so beastly used as to be "slubbered with durt. I know the pearle (how- " ever placed) still retaines it's virtue, yet I had "rather have it set in gold than seek it in a "dunghill." Much as we admire genuine integrity of mind, it is exposed to many serious difficulties, and dangers ; and is sometimes more condemn- ed than approved. He who eminently possess- es it,-is, by superficial observers, often consid- ered as unsocial, illiberal, and austere, because he cannot bend to every storm, if he be not un- justly feared, and persecuted, as a common enemy. His manner of conversation, and of MISCELLANEOUS ESSAYS. 221 Trriting", is liable to misconstruction, from causes, which, unfortunately, he cannot control. He is often suspected of bein^ ang-ry, and of designing insult, "when no such feeling is near him. His character is unhappily exposed to much misunderstanding, and unmerited cen- sure, because it is impossible to ascertain the springs of his actions without diligent attention. One principle actuates him in every scene; — his inflexible integrity; and, what others, through mere ignorance, may ascribe to the worst of motives, arises from the operations of conscience in the sight of God, and from the noblest dictates of religion. Owing to the intensity of their feelings, such men are continually in danger of being over- heated in a good cause, and, perhaps, speak too hastily, and abruptly; for they must speak and write as they think, though they may not tell all they think; or their tongue would cleave to the roof of their mouth, and their pen would drop, probably with a loss to Mankind, from the writer's palsied hand. Having in them- selves no power to dissemble, they abhor deceit in every shape and form; — most of all in re- ligion. Their zeal against hypocrisy urges •22*2 MISCELLANEOUS ESSAYS. them to speak without properly regarding-, or even thinking of, consequences. Though this may be their faiUng ; it is a faiUng generally connected \yith many great virtues ; and when, as is sometimes the case, it is essential to true honour, it ceases to be a frailty. As their excellencies do not readily appear; they must be long known to be much esteemed; but, when once properly known, they improve on our hands, so as effectually to secure our recom- mendation. In such characters, integrity will atone for many defects. It also confers a peace of mind "which passeth all understand- ing;" and, however it may be rejected hymen, it is, in the sight of God, ^' a pearl of great price.'* MISCELLANEOUS ESSAYS. 223 No. XII. On some causes of Disunion among Christians. It is not good that man should be alone." He is made for society, as appears from his powers of reason and of speech, his passions, his countenance, and his instincts ; — absolute, constant solitude produces misery and ruin. In an eminent manner, religion is connected with this social disposition ; and, when opera- ting with it's full power, never fails to produce it, by calling into proper exercise all the friend- ly affections of the human mind. "I was glad " when they said unto me, let us go into the *^ house of the Lord. Our feet shall stand " within thy gates, O ! Jerusalem. — Come ye, ^^ let us go up to the mountain of the Lord, to the " house of the God of Jacob." In the Jewish captivity, *Uhey that feared the Lord spake of- ten one to another ;" and immediately after the Pentecost, " all that believed were together, and had all things common," In the present day. Christian vuiion and fellowship are evi- dently, and rapidly increasing, to the great joy of every zealous man ; — yet much remains to be done before all be " of one heart, and of one 224 MISCELLANEOUS ESSAYS. soul." Fully to accomplish this, should be the aim of " every one that names the name of Christ;" and it may possibly tend to effect such a desirable object, if we consider. What are the causes of disunion among Chris- tians ? Local circumstances may be a barrier. In some districts, population is very widely scat- tered, and religious professors more widely still ; — there, the ministers of the sanctuary are hid in corners, far remote from each other. In such situations, though individuals may asso- ciate ; they must necessarily move in a narrow sphere, not at all answering to the enlarged wishes of Christian zeal. Distance may hinder actual communication ; and, for a long time, may separate " chief friends." Conversation may but seldom occur, and a religious inter- view may become a pheenomenon. This we must deplore as a misfortune, and we must be content to improve what advantages we have ; — hoping for better days. Yet, to the great honour of religion, we have occasionally known the true spirit of Christian union, though on a confined scale, where mountains, rivers, and barren wastes, have appeared to cut oif much MISCELLANEOUS ESSAYS. 225 S^eneral communication with mankind. — " Far from the madding- crowd's ignoble strife : " Their sober wishes never learn to stray ; *' Along thi eool, giqutstti-'d ?al§ of life " They keep the noiseless tenour of their way." Much diversity exists in the natural tempers of men. Some are evidently more formed for society than others ; and, being more tangible, are readily drawn into union, and into action. Some want more of an accommodating disposi- tion, though they be not absolutely unsocial ; and cannot be secured without many arguments, deUberations, and proposals. They are heavy bodies, requiring great power and much art to move them ; like the masses intended for a great building, which seem desirable and neces- sary for it's completion. This want of socia- bility may be their misfortune, — the result of their natural constitution, of their education, and of the sphere in which they have long mo- ved ; or it may arise from an excessive fear of encountering difficulties. From whatever cause originating, it is a most injurious thing ; and necessarily prevents all co-operation with others in doing good. Yet, surely, this evil is not beyond remedy. A temper which, from 226 MISCELLANEOUS ESSAYS. many mysterious causes, is naturally unsocial, may be so cultivated as to promise much im- provement ; and if religion operate in its pro- per, and wonted manner, it will overcome those obnoxious feelings Avhich are barriers in the way of Christian fellowship. If, through the power of divine grace, a covetous man may be- come liberal ; a dishonest man, just ; an intem- perate man, sober ; a passionate man, kind and gentle; a sensual man, spiritually-minded; — why may we not hope that an unsocial man should become all that can be wished ? Sometimes sentiment unfortunately prevents union. There is a sentiment, or rather a sys- tem, which by it's native tendency would des- troy all religious society ; — at least, in any ex- tensive manner. It is falselt/ called C \L\i}iisM ; and consists chiefly in representing the Deity as a potter who has such ''power over the clay," as to make vessels according to his sovereign pleasure, — then to dash them in pieces with- out the least regard to ani/ fault in them, and merely because he will. This dreadful scheme supposes, that sinners who finally perish, are not condemned for their voluntary unbelief and rebellion , i&ut that they disbelieve and rebel MISCELLANEOUS ESSAYS. .227 l)ecause they are covdemned already ; — that sin is the tfFect of ruin ; not ruin the natural conse- quence of sin. Who does not shudder at such representations ? Who does not see what dis- order they introduce into the moral goyernraent of Jehovah, — how they render it's vindication impossible ? Is it any wonder that those who can vouch for such a libel on the Divine cha- racter, should possess little social feeling for their fellow-men ; or that reflecting minds should hesitate to be enrolled amongst them ? In their forbidding aspect, they seem to be a copy of that Deity whom they thus describe. Hence they generally stand aloof from all uni- on, except with their own caste ; and towards them, it is feared, they do not exhibit much of the genial, and benevolent spirit of the peaceful Gospel. This view of the Divine procedure in refer- ence to perishing sinners, has sometimes been very unjustly imputed to others who hold it in abhorrence; and where no such thing has been imputed, or suspected ; a difference ia opinions on this, and other subjects connected with it, has often prevented many good, and worthy men from knowing each other better, 228 MISCELLANEOUS ESSAYS. and loving each other more. They have ap- peared rather as "strangers and foreigners,'* than as "fellow-citizens with the saints, and of "the household of God." A bare report of one man's imbibing a particular sentiment highly obnoxious to another, has marked him out as surrounded with an atmosphere contain- ing "the pestilence that walketh in darkness, "and the destruction that wasteth at noon- ^* day :" till, perhaps, a mere accident has hap- pily brought different parties together, and scattered every fear, by exciting much mutual surprise that they should so long have main- tained their distance. The essetitial doctrines of religion, are, indeed, so important, and so powerful in their operations on the conscience, as to render any extensive, profitable union among those who admit, and those who deny the same essentials, absolutely impossible in the nature of things. Who could rationally expect much union in such circumstances, among conscientious and upright men ? But as there are so many things not essential to sal- vation, (sentiments on the divine decrees are surely of this class) why should these be like the Chinese wall to separate numerous bodies of Christians from each other; as if any soci- iVUSCELLANEOUS ESSAYS. 229 ety which was truly rehj^ious, could he like hordes of Tartars ready to pillage and to de- vour their neighbours ? If, in the ordinance of baptism, one thinks an infant a proper subject ; and another, Adults only ; if one thinks that water applied in any mode, or in any degree, is baptism, and another will have a hath for immersion ; — if one applies water to the subject, and another applies the subject to the water; — if one holds the five points as Calvin, and another as Arminils ex- plains them ; — if one befriends presbyterian discipline, and another loves a free, open, ge- neral, popular, unembarrassed management of things, so far as the Scriptures allow ; — if one thinks that a form is of great use, if not abso- lutely necessary to suitable, and acceptable prayer, and another feels that any form is a real hinderance to his devotion ; — why should these things prevent unity in plans to do good ? We may ask with much propriety, " What fel- " lowship hath righteousness with unrighteous- "ness? What communion hath light with *' darkness ? What concord hath Christ " with Belial ? What part hath he that believ- " eth with an infidel ? " But, where essentials V 230 MISCELLANEOUS ESSAYS. are not in the way, and yet union does not occur ; it is like asking the singular ques- tions, — What fellowship hath righteousness with righteousness ? What communion hath light with light ? What concord hath Christ with Christ ? What part hath he that believeth with a believer ? What agreement hath the temple of God with itself ? Ambition, or love of power, is more preva- lent in some minds, than the love of money, or of any other earthly good. Even our Lord's immediate followers were so far ensnared as to contend " which should be greatest." If a man's motto be, on all occasions, — ^^ Aut Cse- '^sar^ aut nihil;'''' — if he will espouse no mea- sures which he does not originate ; — these things will greatly hinder religious union; especially where numbers fall a prey to this reigning foible. This thirst for pre-eminence is very strongly condemned in the scriptures; particularly in the character of Diotrephes; and is contrary to all the dictates of pure reli- gion, as it also exhibits some of the worst prin- ciples of the human heart. Suppose, that, in worldly things, this line of conduct were pur- sued; — what would be the result? If all would iMiSCELLANEOUS ESSAYS. 231 be architects, and none labourers, where would be the building? If all would be commanders, and none seamen to work the vessel, when would she circumnavigate the globe? If all would usurp the throne, what would become of the empire? But if a man cf genius be an architect; — a man of courage a naval com- mander; and a man of dignity, wisdom, honour, and clemency, be placed on a throne; all others being subordinate in various gradations, with- out any tyrannical oppression, — the wo.ld moves on in beautiful order. So in religion, some being endowed with su- perior gifts, wisdom, address, and influence, appear calculated and destined to guide others, who should think it no degradation to follow, so far as prudence dictates ; especially when they have chosen their own leaders. In an ar- my renowned for unity and valour, privates of- ten urge their commanders to lead them forward to action, and to victory, with an ardour not to be repressed ; nor are they overlooked when re- wards are distributed. In the army of the Lord of Hosts, let no officer act unworthi- ly : and let none in a more private station hesitate to follow where superior wisdom, cou- v2 232 MISCELLANEOUS ESSAYS. rage, and discretion, mingled with friendly con- descension, summon us to go ; — let us all fear the curse of Meroz. '' Whosoever will he great '^ amongyon, let him be your minister. And who- " soever will be c/?/^ among you, let him be your " servant. — In honour preferring one another '^^ — In lowliness of mind, let each esteem *^ others better than himself." In the itinerant labours of the Apostles, " Barnabas determined " to take with them John, whose surname was '' Mark. But Paul thought not good to take "him with them, who departed from them from " Pampliylia, and nent not with them to the ''n-Grhr There is a disposition, the ^'^ler^e of that just now described. Many are ready to serve the cause of religion in any jyrivate capacity ; but will not be '^ anointed with the oil of gladness above their fellovvs," though every one sees how highly they are qualified for eminent distinc- tion. They are too modest, too lowly, and too timid ; or to speak move properly, they have certain dispositions lovely in themselves, but, owing to their excessive and ill-directed opera- tions, they become less useful than might be expected. This is their misfortune, and also MISCELLANEOUS ESSAYS. 233 the misfortune of many others who suffer in consequence. Perhaps they have lon^ serv- ed the cause of reh^ious benevolence in a pri- vate station ; and who are so hkely to make useful leaders as those who have first learned to follow ? For their encouragement, let them be told, that their fears are imaginary, — that duty calls them to a more public sphere ; — that if their difficulties and responsibility increase, their rewards will be glorious. Little societies, or those in their infancy, want some one to go in and out before them, as their Father and their Friend, to be as a common bond of union to the whole. For this purpose, let them seek out a suitable man ; and, like the ancient Ro- mans, who suddenly and unanimously called CiNciNNATLS from the pursuits of agriculture to the dictatorship, let them not be overcome by the expostulations of him who wishes to avoid such a scene of distinguished labours. But when a religious society is first raised, there is frequently a universal dread lest any of them should seize the reins, and become *' lords over God's heritage;" — without any just cause, fearful jealousy of religious despotism is the order of the day. They are" for an equal- 234 MISCELLANEOUS ESSAYS. ity, where «Z/must rule, yet none must lead ;— a pure repuhlic^ where power, influence, and activity, are to be utterly unknown ! This is a foolish chimera ; no society having ever existed to any good purpose on such ][»rinciples, — not even the deepest democracies. It is an extreme directly opposite to one before noticed, though producing exactly the same effect ; for, to make all leaders or none, will equally produce a stag- nation of affairs, by rendering exertion impos- sible. In our domestic circles, in commerce, in politics, in all associations, some 7nust pre- side, or the world would be at a stand, if anar- chy did not destroy it. The most unenlight- ened nations have so much acuteness as to see, that without proper leaders they are nothing ; and, in religious communi- ties, some must move first, in obedience to the call of their fellows, and occasion- ally before that call, so far as to make propo- sals, or nothing will be accomplished worthy of so noble a cause. There is a disposition in the human breast called envy, — a feeling too odious to be fully described. It's influence is mighty and over- whelming. " Wrath is cruel, and anger is out- MISCELLANEOUS ESSAYS. 235 rageous ; but who is able to stand before envy r" It seems to have been the first crime of the an- gels who fell. It is a secret, besetting sin among mortals, and continually torments it's possessor, operating also upon others to an un- limited extent, — " a root that beareth gall and *^ wormwood. — The poison of asps is under it's "lips." — It turns "judgment into gall, and "the fruit of righteousness into hemlock." It cannot bear another's superiority, and will not be allied to that which gives it so much uneasiness. One would hardly suppose that such a monster could exist in a renewed mind. But, Alas ! something like this may oc- casionally invade the bosom of a good man, and may hinder his association with others. In a real Christian, it's operations are imperceptible, and so subtle, that he may not be conscious of it, and others may not suspect it. Oh ! let us beware of such a detestable companion ; such a destroyer of our peace ; such a worm at the root of all our comforts ; such a resemblance to him whose character is an assemblage of all evil, and the absence of all good. Some renowned Heathens have been remark- able for their happy exemption from this obnox-- 236 MISCELLANEOUS ESSAYS. ious feeling. How we admire the magnani- mity of P^DARETus, the famous Spartan, who, haying lost his election for one of the three hundred, rejoicedthat there were three hundred better than himself found in the city ! IMuch more will a Christian, when delivered from such a feeling as envy, "rejoice with them that "rejoice:" and, so far from the superiority of others deterring him from union ; he considers it an honour to join them. If he feel, and deep- ly lament, his own inferiority ; it produces hu- mility^ a sensation very different from envy; and superiors are the very men whom he searches out for his colleagues. "I am a com- "panion of «// them that fear the Lord." When opinions pro or con^ though expressed with sidtable deference, and from the purest motives, are not allowed to pass freely without giving offence, union is much retarded. When extensive plans of operation are introduced, it is not very probable, that, in a large body, una- nimity should always occur; and one or two dissenting voices may claim regard, though a majority shoul ' always rule the scene. But, if the former be treated with apparent contempt ^ as if guilty of some high treason; and if fair illSCELLANEOUS ESSAYS. 237 Uiscussion be not suffered ; a spirit of opposition and disunion is excited. A man who has had the misfortune to differ from a majority, mi^ht, perhaps, have easily been won by a little more persuasion ; but having been treated as an out- law^ he is ^'a brother offended," and "harder "to be won than a strong city." On the other hand, — where things have been regularly, and fairly conducted ; a man should always bow to a majority, at least as to active measures, though his private opinion may still be retained, or he is justly chargeable with schism. How- ever fair discussion may be desired, none should plead for stupid tenacity; and practically to oppose the decisions of a general body, without any just cause, and without answering any va- luable purpose, seems contrary to every temper which should animate the Christian's breast. Let majorities rule, and let minorities be respected. The invaluable, sacred privilege of private judgment concerning men and things, has fre- quently, by abuse, degenerated into habitual censoriousness . It is alloAved, that, in some instances, we are unhappily calletl upon io show marked disapprobation of measures evidently 23S MISCELLANEOUS ESSAYS. not calculated for general good ; but, we should be slow to judge, slower still to condemn, and slowest of all to make an occasional mistake a pretext for disunion. If an individual, or a committee of management, act according to the best of their judgment, and of their means; we should give them credit for diligence and good motives, and should cast the mantle of love over a failing or two counterbalanced by a series of signal and successful services. Our Lord uni- formly bore his testimony against rash and se» vere judgment. "Judge not, that ye be not "judged. For with what judgment ye judge, "ye shall be judged: and with what measure "ye mete, it shall be measured to you again.'* Such a disposition to censure, has produced the loss of many a zealous friend to religion and morality; and has deterred many from closer union, who otherwise might have shone as lights in their generation. Let us approve and sanction 7v1iolly where we possibly can : also as far as we can when every measure meets not our approbation. Union is impeded by a strange resolution to give no opinion of men and things, — to ob- serve a uniform and perfect neutrality, with a MISCELLANEOUS ESSAYS. 239 view to escape that blame which, it is supposed, must fall somewhere wlien measures do not an- swer expectations. This over-cautious dispo- sition is often combined with a natural meek- ness; but may also be the companion of stupid- ity. It is very difficult to be managed. We scarcely know whether it be friendly, or not, to any measures proposed. It reminds us of our Lord's declaration, — "He that is not 7vith "me is against me." It may also perplex us, by suggesting the reverse of this declaration spoken by the same voice, — "He who is not ^^ against us is on our party This uncertain- ty is very unpleasing. Better is an open, hon- est opponent, who is visible and tangible, than one who holds us in a continual suspense which leads us to hope for the best, and yet to fear for the worst. When plans of operation have been wisely and amicably settled, either by a united body composed of different denominations, or by one community for their own immediate advantage, they should not only be carried into full effect, but be constantly sanctioned and supported by all concerned. The want of this, will be the same as the want of co-operation in the com- 240 MISCELLANEOUS ESSAYS. mencement. In vain will the wisest measures be devised, and for a time adopted, if they be not steadfastly encouraged, vindicated, and en- forced. The motto in every system of rehgi- ous benevolence should be — perseverance, — without this it will fall of itself. The ruin of families, — of armies, — of empires, — begins that moment when their measures and regulations are treated with neglect, or indifference. Let no plans be changed without very adequate cause; nor any improvement resisted when really called for. The former would be like those continued alterations in a building, which, by undermining substantial parts, endanger the safety of the whole; — the latter would prevent it's attaining that beautiful symmetry, and per- fection, of which it is capable, and which are so much to be desired. AVho does not view with most pleasing rap- ture the present union of various Christian de- nominations,'to give the word of God '^the wings of the morning," that it may fly to " the utter- most parts of the earth," — to disseminate reli- gious tracts, by millions, among mankind, — to instruct 'he rising generation in what belongs to their peace, — to establish missions among MISCELLANEOUS ESSAYS. 241 " every kindred, tongue, and people," — to al- leviate the general miseries of human life ? Yet, amidst all this, there is one lamentable fact not less remarkable than true, — that, consider- ed as separate bodies, these very denominations which compose this wonderful machine, have not all that harmony and co-operation among- themselves, which we so ardently wish. From whatever cause arising, it is much to be deplor- ed ; and whether any of these causes have now been pointed out, must be left to the judgment of discerning readers. There is an example oi political union from which "the children of light" may learn wis- dom. The vast empire of Germany, having the Emperor as it*s chosen Head, contains about two hundred inferior potentates, who are no far- ther under his control than as to what concerns the general good of the whole dynasty. Every prince is governor in his own state ; regulating his own affairs as he and his advisers may think proper. The free cities have also the same privileges and jurisdiction. But all are governed by general laws of policy, to which they have previously assented. This grand union is called The Germanic Confeder.ation. W 24'2 MISCELLANEOUS ESSAYS. In case of danger to the whole empire, or where a general interest is at stake; each espouses the public cause as one and undi- vided , — as his own cause, and according to his means. Thus co-operation is secured ; all private, individual rights are inviolably main- tained, — general safety and prosperity are promoted. Yet we easily perceive, that if any one of the German states should be disunited in itself, the whole must suffer in proportion. The application of this history to religious bo- dies, is respectfully submitted to Christians of all denominations. Oh ! thou Almighty and gracious God, whose nature is unity itself; — hasten those happy days when " Ephraim shall not envy Judah ; and Judah shall not vex Ephraim.'* Pour upon all thy churches " the spirit of love," which shall teach them to preserve " the unity of the spirit in the bond of peace." May they effectually learn of him who is '' meek and low- ly ;" that, *' growing up into him in all things,'' as their divine head, and being "kindly affec- tioned one to another with brotherly love ;" they may "bear each other's burdens," and so fulfil the law of Christ." Even so .—Amen. THE END. By the same Author. A CANDID EXAMINATION OF The Rev. Dr, Williams^ Essay « On the EQUITY of DIVINE GOVERN- MENT, and the SOVEREIGNTY of DIVINE GRACE.— TEARS OF GRATITUDE : A funeral sermon, occasioned by the much- lamented Death of Dr. Williams, C. GREAVES, PRINTER, BARNSLEY.