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 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 THE MIRROR; 
 
 OR, 
 
 Different Classes 0f Christians, 
 
 A SERIES OF LECTURES, 
 
 BY 
 
 REV. J. B. JETER, D.D., 
 
 RICBMOID, VIRGINIA. 
 
 WITH AN INTRODUCTION, 
 
 KY REV. A. M. POINDEXTEK. 
 
 NEW YORK: 
 SHELDON, LAMPORT & BLAKEMAN, 
 
 No 115 NASSAU STKEKT. 
 
 1855.
 
 Entered according to Act of Congress, in t!ic year 1855, by 
 J . 13 . JETER, 
 
 In the Clerk's Office of tho District Court of the United States for the 
 Eastern District of Virginia.
 
 9 
 
 t3 U K V . Y> A N I K I , \V I T T , 
 
 oo 
 
 OF PIUNCK EI)WiD COCJiTV, VIRGINIA, 
 
 .- ONE OF HIS 
 
 OS 
 CO 
 3 EARLIEST AND MOST DEVOTED FRIENDS, 
 
 WHOSE LIFE HAS SO BEAUTIFULLY EXEMPLIFIED 
 
 J_ THE SPIRIT AND PRECEPTS OF 
 
 CM 
 O CHRISTIANITY, IS TUB 
 
 FOLLOWING WORK INSCRIBED, 
 
 CJ A8 A SMALL TKSTIMONIAL OK THE IIKJH AXI) AFKKCTION ATR 
 
 O 
 
 ^ KEUAKl) IX WHICH HE IS I.'KI.J) HY THK 
 
 J AUTHOR. 
 
 < 

 
 CONTENTS. 
 
 PAGE 
 
 Introduction, 7 
 
 LECTURE I. 
 Living Christians, 21 
 
 LECTURE II. 
 Growing Christians, 40 
 
 LECTURE III. 
 Ubeful Christians, 67 
 
 LECTURE IV. 
 Happy Christians 78 
 
 LECTURE V. 
 Doubting Christians, 89 
 
 LECTURE VI. 
 Timid Christians, 106 
 
 LECTURE VII. 
 Indolent Christians 116 
 
 LECTURE VIII. 
 Inconstant Christians 181
 
 VI CONTENTS. 
 
 PAQB 
 
 LECTURE IX. 
 Fashionable Christians, 141 
 
 LECTURE X. 
 Frivolous Christians, 163 
 
 LECTURE XI. 
 Sensitive Christians, 165 
 
 LECTURE XII. 
 Censorious Christians, 174 
 
 LECTURE XIII. 
 Obstinate Christians, 186 
 
 LECTURE XIV. 
 Speculative Christians, 198 
 
 LECTURE XV. 
 Covetous Christians 209 
 
 LECTURE XVI. 
 Rum Drinking Christians, 220 
 
 LECTURE XVII. 
 Inconsistent Christians, 235
 
 PREFACE. 
 
 SOME of the following Lectures were delivered a 
 few years since, from brief notes, in the regular course 
 of my pastoral ministrations. They were subse- 
 quently written out, and published, with a few ad- 
 ditional Lectures, in a periodical of very limited cir- 
 culation. Several judicious friends have requested 
 me to republish them, in an enduring form. Hoping 
 that their more extensive circulation will contribute 
 something to increase the piety and usefulness of 
 Christians, I have concluded to comply with the re- 
 quest. Some of the Lectures have been re-written, 
 to others considerable additions have been made, the 
 rest have been carefully ievised, and several entirely 
 new have been added. 
 
 The plan of the work is, so far as I know, unique. 
 Its main object is the correction of prevalent faults 
 among professing Christians. Some of these aro 
 seemingly trivial, but they seriously mar the moral
 
 Vlll PREFACE. 
 
 beauty, and impair the efficiency of those who are 
 guilty of them ; and rarely, if ever, is an attempt 
 made to correct them, in the usual course of pulpit 
 instruction. The plan of these Lectures, partly di- 
 dactic and partly narrative, afforded an opportunity, 
 without violating the unity of the design, or giving 
 offence, to aim at the correction of every species of 
 bin and folly. 
 
 The characters delineated in the Lectures are partly 
 fictitious, but the incidents stated are substantially 
 true. Most of them have occurred under my own ob- 
 servation, some have been related to me by truthful 
 witnesses, and a few have been gleaned in reading. 
 These facts have been modified to suit my purposes, 
 disguised to avoid giving offence, and so combined as 
 to produce the best effects. In some cases, the facts 
 are detailed with historical fidelity, in others, the sex 
 is changed, and in others again, that is represented as 
 having taken place with me which took place with 
 others, or as having happened to others which hap- 
 pened to me. In some delineations, I had a half 
 dozen originals before my mind. I do not think that 
 any person can find just cause of offence in the Lec- 
 tures. But should any one surmise that I must have 
 meant him, I can only say, that I have spoken in kind-
 
 PREFACE. IX 
 
 ness and honesty, and sincerely hope that he may be 
 profited by my words. 
 
 To the lovers of fiction, I doubt not, my stories will 
 seem insipid, if not disgusting; to the unbending ad- 
 vocates of the orthodox plan of religious instruction, 
 they may appear incompatible with the dignity of the 
 pulpit ; but if they serve the purpose of correcting, 
 in any measure, the evils which abound in Christian 
 churches, the author will be abundantly compensated 
 for the labor of preparing them for publication. 
 
 J. B. JETER. 
 
 RICHMOND, VIRGINIA, March 8, 1855.
 
 INTRODUCTORY ESSAY. 
 
 THE design of this work is, by a practical exhibition 
 of Christian character, in its excellencies and defects, 
 to encourage the followers of Christ to cultivate those 
 and to avoid these. This is a matter of great moment. 
 And the method pursued by the author is well adapted 
 to secure the object. Didactic instruction, however 
 valuable and well expressed, does not so awaken at- 
 tention as narrative. But there is danger when nar- 
 rative alone is used, that the interest awakened will 
 expend itself in fruitless sympathy. A just combi- 
 nation of both methods may secure the advantages, 
 and avoid the evils peculiar to each. Such a combi- 
 nation the author attempts ; and ho has to a happy 
 extent succeeded. In each Lecture is discussed and 
 illustrated some one type of Christian character, and 
 thus instruction is impressed upon the memory and 
 upon the heart. 
 
 The subjects treated are of the highest importance. 
 The Gospel is a practical system. Its power, as such, 
 is developed in the character of Christians. Not that 
 in any one there is that moral beauty which perfect 
 conformity to the Gospel would impart : nor that the 
 state of the Christian profession is a fair and full ex-
 
 12 INTRODUCTORY ESSAY. 
 
 position of its principles and tendencies. But the 
 actual working of the system, as a poorer antagonizing 
 all the forms of corruption, is exhibited in the fol- 
 lowers, and the churches, of Christ. And the influ- 
 ence of Christianity upon mankind, depends very ma- 
 terially upon the piety of Christians. 
 
 The Gospel is a sanctifying power. It purifies 
 wherever it controls. It is a perfect mould, which, so 
 far as the heart is brought into undisturbed contact 
 with it, forms it into the image of the Holy One. The 
 heart thus renewed will produce purity of life. " By 
 their fruits ye shall know them." The actions of men 
 are daguerreotypes of the " hidden man of the heart." 
 There may be the assumption of character in order to 
 deceive. And the hypocrite may, perchance, act his 
 part with as much verisimilitude and success as Garrick 
 ever attained upon the stage. This fact, however, de- 
 monstrates, that, in the absence of such detestable 
 fraud, the life is the heart revealed. Were it not for 
 the confidence that men are what they seem to be, there 
 would neither be the power nor the motive to de- 
 ceive. It is vain to pretend to piety in the neglect of 
 morality. Such a claim will not be credited. Nor 
 should it be. Grace does not dissolve, but sanctify, 
 the union which exists in nature between the heart 
 and the life. " A good man, out of the good treasure 
 of the heart, bringeth forth good things : and an evil 
 man, out of the evil treasure, bringeth forth evil things." 
 The heart is the fountain the life, the stream which 
 flows from it. The Gospel infuses right principles,
 
 INTRODUCTORY ESSAY. 13 
 
 imparts correct rules of conduct, and enforces these 
 rules by holy and powerful motives. And then only 
 has its influence been realized, when both the heart 
 and the life are holy. 
 
 Christianity affects the world mainly through the 
 piety of Christians. The Bible may be read for the 
 information it imparts ; admired for its simplicity, its 
 purity, its beauty and sublimity ; it may modify the 
 laws, and improve the morals of society ; it may, 
 apart from example, occasionally prove the means of 
 salvation ; but generally it will be an inoperative 
 power when unaccompanied by Christian influence. 
 
 The pulpit is a consecrated place. The Author of 
 Salvation has ordained " by the foolishness of preach- 
 ing to save them that believe." But, if the preacher 
 be a wicked man, his utterances of the truth are more 
 likely to draw upon him the scorn of his hearers, than 
 to be " the power of God unto" their salvation. He 
 is as " the abomination of desolation standing in the 
 holy place" a sign of God's wrath, rather than a 
 mensengcr of his mercy. 
 
 The churches of Christ are the divinely appointed 
 agencies for the conversion of the world. A pure and 
 devoted church, animated by tin: Spirit, engaged in the 
 service, and reflecting the glory of the Redeemer, 
 exerts a saving influence of great prevalence and 
 power. Happy the community where such a church 
 exists, " for there the Lord commandcth the blessing, 
 even life for ever more." But a church of ungodly 
 or clinordcrly members, however Scriptural their creed,
 
 14 INTRODUCTORY ESSAY. 
 
 however enthusiastic their devotions, however earnest 
 their zeal, is a positive and serious injury. If they 
 make proselytes, they are apt to become " two-fold 
 more the children of hell" than they were hefore. 
 Sober, reflecting men will say, " 0, my soul, come 
 not thou into their secret ; unto their assembly, mine 
 honor, be not thou united." 
 
 The piety of a church depends upon the piety of 
 the members. As there is no greater numerical 
 strength than the aggregate of the individual mem- 
 bers, so there can be no more of piety than the con- 
 stituents of the church possess. What is possessed 
 by them is possessed by the church what is wanting 
 in them is wanting in the church. And no one is a 
 better man by being a church member unless he is a 
 real Christian. On the contrary, such a connection, 
 in the absence of a corresponding spirit and deport- 
 ment, is decidedly injurious. It tends to lessen a 
 sense of accountability, and to shield the conscience 
 from the shafts of truth. And it is well, if, from the 
 sin of professing a character to which he is not en- 
 titled, the unworthy member does not advance to the 
 perpetration of open crime. 
 
 We fear that many persons deceive themselves at this 
 point. They could illy bear to scrutinize their own char- 
 acters. There is a conscious unholiness which causes 
 them to turn, instinctively, from prayerful self-exami- 
 nation. The only aspect in which they can, with any 
 composure, contemplate themselves, is as members of 
 a church. This relation imparts to them a fancied
 
 INTRODUCTORY ESSAY. 15 
 
 sanctity. Association with the children of God, they 
 regard as an evidence of their piety, and they care- 
 fully avoid any inquiry into their right to belong to 
 such a fellowship. The condition of such an one is 
 well nigh hopeless. It is barely possible to awaken 
 him to any adequate sense of his danger ; or to cause 
 him to form any just conception of his guilt. His sin 
 resembles that of Annanias and Saphira. Having 
 covenanted to give himself, and all that he has to 
 Christ, he has kept back not a part only, but tlie whole 
 of the price. 
 
 There are those who, though really converted, have 
 entered but little into the spirit of the Gospel. They 
 are Christians, but they are weak and sickly Chris- 
 tians. The religious life with them is low, and its 
 pulsations are feeble. They have enough vitality to 
 preserve from putrefaction but not for vigorous action. 
 Such claim our compassion. Usually, they are quite 
 unhappy. Their conscientiousness interrupts worldly 
 enjoyment, and they have few spiritual pleasures. 
 Harrassed with doubts, their days are gloomy, &^u 
 their nights are burdened with sighs. The influence 
 which they exert is unfavorable to piety. They pre- 
 sent religion in a repulsive form, especially to the 
 young, the most hopeful subjects of Christian effort. 
 The ardent and buoyant feelings of youth are shocked 
 :md offended by a religion so unsatisfying and melan- 
 choly. They arc unfitted, too, for efficient labor in 
 the cause of Christ. Their attention is so concentra-
 
 16 INTRODUCTORY ESSAY. 
 
 ted upon themselves, that it is difficult to interest 
 them for the welfare of others. And if they do be- 
 come interested, they are so timid and apprehensive as 
 to cripple all their exertions. 
 
 Others, again, have more of spiritual life, but are 
 wanting in constancy. When, from peculiar circum- 
 stances, they are excited, they manifest strong religious 
 feeling, and much interest for the salvation of souls. 
 But these feelings soon subside, and they sink into a 
 state of indifference. Now it would be difficult to 
 discover wherein they differ from the unconverted. 
 They appear to be as entirely engrossed by worldly 
 cares as those who make no pretensions to piety. 
 Whatever time, or attention is yielded by them to re- 
 ligious duties seems to be given with reluctance. 
 Whatever sacrifice they may make, it is not the cheer- 
 ful offering of a willing heart, but the enforced con- 
 tribution of an upbraiding conscience. Such incon- 
 sistency fatally obstructs the beneficial influence 
 which they might exert. Besides the loss of their 
 assistance during these periods of backsliding, the 
 consistent friends of Christ have reason to deprecate 
 their attempts to do good when they are actuated 
 by their revived feelings. A suspicion of their sin- 
 cerity is induced. And they are quite as likely to re- 
 pel with disgust, as to succeed, when they attempt to 
 bring sinners to repentance. " Physician, heal thy- 
 self," may be expected to be, if not on every tongue, 
 in every mind. And men are not willing to receive 
 reproof from those in whose piety they do not confide.
 
 INTRODUCTORY ESSAY. 17 
 
 An awakened sinner will distrust the counsel of one 
 whose religion he doubts. 
 
 But there are among the disciples of Christ, many 
 who afford indubitable evidence of piety. Religion, 
 with them, is not a name, or a form. It is a vital, 
 active principle. Their lives clearly manifest the 
 sanctifying power of the Gospel. They are, living 
 " epistles ; known and read of all men." However 
 humble, or exalted their position in society, whatever 
 may be their vocation, they exert a salutary influence. 
 Yet, not unfrequently the characters of those whose 
 piety no one doubts, are greatly injured by some un- 
 lovely temper, or unamiable habit, or repulsive ec- 
 centricity. " He is a good man, but I cannot love 
 him. He is so morose, or haughty, or overbearing. 
 I should respect Mr. A. very highly, were it not for 
 that disagreeable habit. I wonder that a Christian 
 will so indulge. Mr. B. is a pious man. What a 
 pity he is so eccentric." How often do we hear ex- 
 pressions like these. In such cases " the fine gold 
 has become dim." The attractive and assimilating 
 power of Christian example is counteracted. Preju- 
 dices are engendered which it may be impossible to re- 
 move and occasion is afforded to the enemies of the 
 Gospel to vilify Christian character. 
 
 ID the church, such blemishes are likely to prove a 
 sore evil. They tend to weaken the affections, and 
 mar the enjoyments of the brotherhood. They are, 
 by the nature of the relation, constantly obtruded upon 
 their attention, and it demands unusual forbearance 
 2
 
 18 INTRODUCTORY ESSAY. 
 
 to prevent them from producing coolness, if not aliena- 
 tion. At best they must detract from the sweetness 
 of fellowship. The communion of saints, demands, 
 for its full enjoyment, the perfect likeness of Christ. 
 Whatever want of this is seen in any participant, 
 lessens the pleasures of the union. Although a for- 
 bearing spirit, strengthened by a sense of personal un- 
 worthiness, may enable Christians to overlook, or to 
 tolerate many improprieties, it is at the expense of 
 that oneness of feeling which is so precious to the child 
 of God. We may love notwithstanding some evil, or 
 unamiable characteristic ; but we cannot so love as we 
 should in its absence. Church members sometimes 
 complain that their brethren do not love them. Would 
 it not be well for such to inquire, whether, in truth, 
 they are not unlovely ? Christian affection naturally 
 fixes upon those whose deportment is conformed to 
 " whatsoever things are pure lovely and of good re- 
 port." But if any will be unkind, or factious, or dic- 
 tatorial, or morose if they will not take the pains to 
 be lovely let them not complain if they are not be- 
 loved. 
 
 An affectionate, tender and earnest fellowship in a 
 church is of the greatest importance. It most effec- 
 tually commends the Q-ospel to the confidence of man- 
 kind. Where all are united in one heart and one 
 spirit, each sharing the sorrows and the joys of every 
 one, seeking by every kind attention to promote the 
 prosperity and happiness of all, and where all concur 
 to maintain the purity, and advance the interests of
 
 INTRODUCTORY ESSAY. 19 
 
 the church, a spectacle is exhibited upon which God 
 looks with delight, and the world with admiration and 
 awe. Such a church is indeed an Oasis in the desert; 
 and many weary travelers will there rest, and refresh 
 their tired spirits. That a Christian should interrupt 
 such delightful harmony is most sad. Yet, how often 
 do those whom we can but regard as converted men, 
 by the want of circumspection, or self-restraint, cause 
 bitterness and contention in the churches ! It may 
 be doubted whether the larger proportion of strifes 
 are not produced by such. Hypocrites and deluded 
 persons are not likely so to gain the confidence of the 
 godly as to enable them to work the mischiefs which a 
 pious, but contentious man may effect. And surely 
 it is less to be regretted when the wicked injure the 
 cause of Christ. " If it were an enemy, then I could 
 have borne it." To be wounded in the house of a 
 friend, and by the hand of a friend, is a sore calamity. 
 
 Whether, then, we contemplate the Christian as the 
 exponent of the practical power of Christianity as 
 the servant of Christ, sent forth to labor for the salva- 
 tion of meu, or aa a member of a church organized for 
 the conversion of the world, we see the importance 
 of a living, transforming, earnest piety. It is an ab- 
 solute necessity. The want of it unfits him for every 
 duty, detracts from the practical influence of the Gos- 
 pel, endangers souls, and dishonors the Redeemer ! 
 
 The churches are beginning to act in the spirit of 
 Christianity as an aggressive poorer. They are hoping, 
 and laboring that " the whole earth (may) be filled
 
 20 INTRODUCTORY ESSAY. 
 
 with (the) glory" of Messiah. The work before them 
 is great. The struggle will be arduous and protracted. 
 Every soldier of the cross is needed in the conflict. 
 None should be irresolute, or inactive. Fully equipped 
 in heavenly armour, the entire "sacramental host" 
 should go forth, " conquering and to conquer." How 
 needful, then, that from the pulpit, and the press, 
 those truths be urged which are suited to correct the 
 errors, and to increase the piety of Christians. God 
 grant that this book may have such an influence ! 
 We can wish no better for either ourselves, the author, 
 or the readers, than that its faithful teachings may be 
 inscribed upon our hearts, and embodied in our lives.
 
 LECTURE I. 
 
 LIVING CHRISTIANS. 
 
 THE name " Christians ,"' first given to the disci- 
 ples of Jesus in the city of Antioch, was probably of 
 divine origin.* It is appropriate, and very signifi- 
 cant. The admirers and pupils of distinguished 
 teachers were called after their names. The disci- 
 ples of Plato were called Platonists those of Aristo- 
 tle were called Aristotelians and those of Pythago- 
 ras were called Pythagoreans. The disciples of Christ 
 were early styled Christians. A Christian is a fol- 
 lower of Christ one who receives the Word, trusts in 
 the atonement, imbibes the Spirit, imitates the exam- 
 ple, obeys the precepts, espouses the cause, and honors 
 the name of Christ. Such is the scriptural import of 
 the title. 
 
 A Christian is the highest style of man the wisest, 
 best, happiest, noblest of his race. " The righteous 
 is more excellent than his neighbor."! To the super- 
 ficial observer this superiority may not appear ; but 
 it is manifest to Him that searches the heart, and es- 
 timates human conduct by the principles from which 
 it flows, and the motives by which it is governed. 
 
 * Art* xi 28. f Prov. lU ?(V.
 
 22 LIVING CHRISTIANS. 
 
 All the splendor of royalty, all the achievements of 
 warriors, all the fruits of science, and all the triumphs 
 of genius, dwindle to insignificance in comparison 
 with the moral attainments, and enduring immunities 
 of the true Christian. 
 
 A faithful delineation of Christian character its 
 various excellences and defects cannot fail to interest 
 and profit the attentive and serious hearer. To this 
 object I propose to devote a few Lectures. I shall 
 endeavor concisely to describe several classes of Chris- 
 tians, be-ginning with the good, and closing with the 
 defective. 
 
 Under the first general class, we may place Living 
 Christians, G-rowing Christians, Useful Christians, 
 and Happy Christians. 
 
 To draw the character of Living Christians is the 
 aim of the present Lecture. 
 
 All who are called Christians are not Living Chris- 
 tians. Some have a name that they live, and are 
 dead.* They are Christians in profession, but in 
 spirit and practice they are heathen. They may, ik 
 deed, have the form of Godliness, but they utterly 
 deny its power. They wear the garb, but possess 
 not the spirit of Christ. Profession, if any thing bet- 
 ter than hypocrisy, succeeds regeneration. Without 
 faith, love, and devotion, it is not merely vain, but 
 offensive to God. It is the garnishing of the sepul- 
 chre full of bones and putrefaction. It is offering to 
 
 * Rev iii:l.
 
 LIVING CHRISTIANS. 23 
 
 God the halt, the maimed, and the blind in sacrifice. 
 Such Christians are dead in the worst sense of the 
 word " dead in trespasses and BIOS' - d:ad to God, 
 and heaven. Their living bodies are the sopulchers of 
 lifeless souls. But the true Christian f-.as life divine 
 life eternal life. Holiness is to the soul, what life 
 is to the body its beauty, enjoyment and glory. This 
 invaluable endowment every believer possesses; for 
 faith purifies the heart.* " I am crucified," he 
 may say, " with Christ ; nevertheless I live ; yet not 
 I, but Christ liveth in me ; and the life which I now 
 live in the flesh, I live by the faith of the Son of God, 
 who loved me, and gave himself for me."f 
 
 Living Christians are not such by natural birth. 
 A man may be born a king, but not a Christian. He 
 may inherit a vigorous constitution, beauty, genius, 
 wealth, and an illustrious name, but not piety or grace. 
 The sons of God are born " not of blood, nor of the 
 flesh, nor of the will of man."J " That which is born 
 of the flesh is flesh. " Descent from Abraham, what- 
 ever advantages it secured under tbe Levitical econo- 
 m} r , is a vain plea for admittance to Christian privi- 
 leges. " Think not to say within yourselves," said the 
 harbinger of Jesus, to the Pharisees and SadducccH, 
 who came to his baptism, " We have Abraham to our 
 father ; for I say unto you, that God is able of these 
 stones to raise up children unto Abraham. r j| 
 
 * Acts xv : 9. t Gal. ii : 20 t John \ : M. 
 
 <i John iii : 0. || Mat. iii : 0.
 
 24 LIVING CHRISTIANS. 
 
 " Poets are such by birth 'tis said, 
 Nor can by rules of art be made ; 
 But not by birth do Christians shine 
 They are new made, by e^race divine." 
 
 Living Christians are not the product of mere edu- 
 cation. Far be it from me to undervalue the reli- 
 gious instruction and training of children. The ex- 
 perience of every year convinces me more deeply that 
 the religious education of youth is the great business 
 of human life. There is reason to hope that children 
 properly trained will early become pious. The words 
 of Solomon express a general, and most encouraging 
 truth " Train up a child in the way he should go ; 
 and when he is old, he will not depart from it."* Still 
 it should be borne in mind that religious instruction ib 
 a means of conversion, not conversion itself. Educa- 
 tion may make a mechanic, a sailor, a philosopher, an 
 orator, a statesman, or a nominal Christian, but not a 
 Living Christian. It may polish the exterior, but 
 cannot change the heart. It may reform the manners, 
 but cannot rectify the principles. Something higher, 
 and deeper, and mightier than moral suasion, and out- 
 ward discipline, is demanded for man's moral renova- 
 tion. 
 
 Living Christians are not made by baptism. "What- 
 ever may be its uses, or efficacy, it is not Christen- 
 ing not making Christians not regeneration. It 
 is taught by very respectable, but not by divine au- 
 
 * Prov. xxii : 6.
 
 LIVING CHRISTIANS. 25 
 
 thority, that by baptism infants are regenerated, made 
 members of the mystical body of Christ, and inheri- 
 tors of the kingdom of heaven. It is maintained by 
 a modern sect that believers are made Christians by 
 baptism. But the Bible teaches that Living Chris- 
 tians are the only proper subjects of this ordinance. 
 Disciples and Christians are terms used interchang- 
 ably in the New Testament. " The disciples were 
 first called Christians at Antioch." Disciples are 
 Christians, and Christians are disciples ; and disciples 
 Christians are the only persons divinely required 
 to be baptized. " Jesus made and baptized more 
 disciples than John"* first made disciples, or Chris- 
 tians no doubt, Living Christians and then bap- 
 tized them. Baptism is for the living and not for the 
 dead for the regenerate and not for the depraved 
 for Christians and not for the enemies of Christ. 
 
 Living Christians are such by a divine and gracious 
 influence. To take away the heart of stone, and give 
 a heart of flesh, is God's prerogative.! Some things 
 man can do, and some things he cannot. He can 
 teach, warn, entreat, pray can convince the under- 
 standing, agitate the passions, and refine the man- 
 ners but, however pious, learned and eloquent, he 
 cannot make the waters of contrition flow, subdue the 
 love of sin, nor kindle in the heart the flame of love 
 and devotion in a word, cannot impart life to the 
 soul. The living Christian is quickened of God 
 
 *Johniv: 1. t Ez. xxxvl : 20.
 
 26 LIVING CHRISTIANS. 
 
 born of the Spirit made a partaker of the divine 
 nature raised from the dead created in Christ 
 Jesus unto good works has a hidden life possesses 
 eternal life and this life is sustained by the exhaust- 
 less fullness of Christ Jesus.* 
 
 Life, whether physical or spiritual, is not easily de- 
 fined. It cannot be analyzed. We are convinced of 
 its existence by its effects. Our senses readily dis- 
 tinguish a living man from a dead body, though we 
 may be unable to say in precisely what the difference 
 lies. The difference between a Living and a dead 
 Christian is real, wide and obvious, whatever diffi- 
 culty there may be in denning, with accuracy and 
 clearness, its nature. 
 
 I cannot, perhaps, better explain the nature of 
 spiritual life than by furnishing the experience, and 
 briefly delineating the character of brother LIVELY. 
 He is, I trust, a Living Christian; though he is 
 very far from setting himself up as a model of piety. 
 I have selected his case for illustration, partly because 
 I am well acquainted with it, and partly because there 
 is nothing in his exercises, or attainments, to deter the 
 feeblest and most timid believer from indulging the 
 hope of equaling, or excelling him in piety. 
 
 I shall give you the early experience of brother 
 Lively, as nearly as I can, in his own words ; and as 
 he was fond of telling it, especially in the com- 
 mencement of his religious life, in meetings for social 
 prayer, I have a pretty distinct recollection of it. 
 
 * John xiv : 19.
 
 LIVING CHRISTIANS. 27 
 
 " I was brought up," this brother would say, some- 
 times with deep emotion, " in an irreligious family. 
 I never heard my father pray. I was not in my youth 
 acquainted with a single family in which morning and 
 evening devotions were offered to God. There were 
 no Sunday schools, and no religious tracts within my 
 reach. Residing in a sparsely settled region, I rarely 
 heard the Gospel preached ; and much of the preach- 
 ing which I heard was but little adapted to enlighten, 
 impress, or interest the mind. My associates were, 
 with few exceptions, irreligious, but not vicious. 
 Literally, I may say, ' no man cared for my soul.' I 
 have no recollection that any human being ever spoke 
 a word to me about my salvation, except my mother, 
 (who was not herself a professor of religion) until I 
 evinced an anxiety on the subject. My mind was 
 early impressed with its necessity; but I supposed it 
 was something too good for me or that I must 
 patiently wait until God, in his own good time and 
 way, should be pleased to convert me. 
 
 " I was brought up on a farm. When about seven- 
 teen years old, I was ploughing alone. Suddenly, I 
 knew not why, I began to think of God. While I 
 meditated on his goodness, greatness, and all-pervad- 
 ing presence, my mind became so deeply impressed 
 with my responsibility to him, my sinfulness, and my 
 entire dependence on him, that I trembled in every 
 joint, and the tears flowed profusely down my cheeks. 
 I bowed for the first time in my life, between the han- 
 dles of the plough, to offer prayer to God. After a
 
 28 LIVING CHRISTIANS. 
 
 short time the tempest of emotion subsided, and the 
 pride of my heart began to show itself. I knew that 
 no human being had seen me in prayer, and yet I felt 
 ashamed ashamed that even God should have heard 
 me pray. My impressions did not, however, quickly 
 vanish. I continued for some weeks to pray, and 
 grew self-righteous. I began to think myself very 
 good not, indeed, converted, but almost good enough 
 to be. On my companions, who were thoughtless and 
 worldly, I could but look down with sincere pity. 
 Gradually my impressions became feebler, and my 
 prayers more infrequent, until I relapsed into my 
 former apathy and worldliness. Often, however, my 
 conscience would trouble me. I felt that all was not well 
 within. I dared not to think of death and judgment. 
 The death of an acquaintance, an earnest sermon, any 
 religious book or tract, which might chance to fall in 
 my way, would quicken my conscience, rouse my fears, 
 and set me on a course of self-righteous labors. Of 
 the plan of salvation I had no knowledge. All my 
 conceptions on the subject of religion were exceed- 
 ingly crude and superstitious. But the time ap- 
 proached when, through the mercy of God, I was to re- 
 ceive light and peace. 
 
 " A meeting of several days' continuance was ap- 
 pointed to be held in the neighborhood where I re- 
 sided. The churches had passed through a long, 
 wintry season ; but the faithful laborers in the Lord's 
 vineyard began to see signs of approaching spring. 
 On the third and last day of the meeting, a glorious
 
 LIVING CHRISTIANS. 29 
 
 revival commenced. I was among the first who felt 
 the power of divine truth. I had often listened to 
 the same ministers preaching the same truth ; but. it 
 had a light and power which made it appear to me 
 entirely new. I had never heard such preaching be- 
 fore. It seemed to search and penetrate my inmost 
 soul. Many were as deeply affected by it as I was. 
 I left the meeting fully resolved to become religious 
 as soon as possible ; nor did I doubt my ability to 
 carry out my resolution. Indeed, I possessed an am- 
 bitious desire to outstrip my young companions, many 
 of whom seemed inclined to enter on the Christian race. 
 I supposed I must make myself good enough for God 
 to convert me, and entered earnestly on a course of 
 self-reformation. I abandoned all my known sins 
 meditated incessantly on the subject of religion 
 prayed often wept much attended all religious 
 meetings within my reach, which were now greatly 
 multiplied at my own request was made the subject 
 of special prayer and, for a short time, I seemed to 
 be making very satisfactory progress towards the 
 kingdom of heaven. I deemed myself almost good 
 enough to be saved. It was not long, however, before 
 I began to discover the depravity of my heart. 
 Surely, no poor wretch was ever more distressingly 
 exercised than I was, for a season, with the corruptions 
 of his nature. My heart seemed to be full of pride, 
 selfishness, enmity against God, and especially deceit, 
 which appeared to mingle with all my efforts to be- 
 come religious. Thoughts, foolish, impure, and bias-
 
 30 LIVING CHRISTIANS. 
 
 phemous, such as I had never been conscious of be- 
 fore, were constantly haunting niy mind. My heart, 
 which at first was tender, became as hard as a stone. 
 Neither the love of Christ, the joys of heaven, nor the 
 terrors of death and hell, could move it. The fountain 
 of my tears was sealed up. If my salvation had been 
 suspended upon my weeping, I could not have wept. 
 My prayers were but a chattering noise, the babblings 
 of a confused brain, without faith, and without fer- 
 vor. I now almost despaired of salvation. I seemed 
 to mj self much farther from conversion than I was in 
 the beginning of my exercises. I knew not what to 
 do. To advance I could not ; to return I had no de- 
 sire. My ambitious hope of out-running my compan- 
 ions was slain. I saw and felt that my condemna- 
 tion before God was just. 
 
 In this state of mind, I attended a religious meet- 
 ing. A song was sung which described the sufferings 
 of Christ. The poetry was bad, but the sentiment 
 was evangelical, and made a deep impression on my 
 mind. I thought of the Saviour's love, and sufferings, 
 and death ; and I asked myself, Did the Son of God 
 endure all this for me ? It seemed impossible. The 
 mercy was too great for me. I was undeserving such 
 favor, and ought hardly to receive it, if I might. 
 While I was musing my heart dissolved, and my eyes, 
 so long dry, poured out streams of tears. If I have 
 ever known what sorrow was, I felt the deepest sorrow 
 that I had offended and dishonored the greatest and 
 best of Beings my true and only Friend. Then I
 
 LIVING CHRISTIANS. 31 
 
 hated my sins, and felt resolved, that, whether I was 
 saved or lost, I would endeavor to sin no more. Then, 
 I thiiik, I began to be a peuitent. Still an impene- 
 trable cloud concealed from my mind the scheme of 
 salvation. 
 
 " A few days after this, I attended a meeting many 
 miles from my place of residence. At night I enjoyed 
 the hospitality of a good man who lived near the 
 mcetiug-placc, and at whose house, according to the 
 custom of the country, an evening service was held. 
 The congregation had assembled, and the religious 
 exercises had commenced. My own miiid was ab- 
 sorbed in meditation on my lost and wretched condi- 
 tion. A godly and excellent minister, who evinced a 
 deep concern for my salvation, had, repeatedly and most 
 affectionately, pointed me to Christ, as the all-suffi- 
 cient Saviour, and urged me to believe in him. To 
 assist my faith, he had cited the words, ' Lord, I be- 
 lieve ; help thou my unbelief.'* If 1 were to say a 
 thousand times I endeavored to utter the words, I do 
 not think I should speak extravagantly : but I could 
 not, I dared not utter them. I feared I should be 
 adding to all my other sins the f-ln of hypocrisy. 
 What it was to believe I could not comprehend. To 
 me it seemed that I might as well attempt to make a 
 world as exercise faith. On the evening referred to, 
 a new feeling pervaded my heart. I felt that I eould 
 believe in Christ ; and I mentally said, not as I had 
 
 * Mat. is: 1M.
 
 32 LIVING CHRISTIANS. 
 
 often said, ' Lord, I would believe,' but, ' Lord, I 
 believe; help thou my unbelief.' Instantly rny heart 
 smote me for uttering a falsehood. This could not 
 be faith. It was too simple. It bore no resemblance 
 to the faith -which I had been laboring to exercise. 
 If this is faith, thought I, I might as well have be- 
 lieved a month ago. While I was thus meditating, 
 the impression on my mind became stronger, and I 
 repeated the words, with emphasis, ' Lord, I do be- 
 lieve ; help thou my unbelief.' I had no new light, 
 BO strong impulse, but I felt a firm, calm, sweet, in- 
 spiring confidence in Christ. My heart was humbled, 
 subdued, penitent. I had such a persuasion of the 
 wisdom, mercy, and power of Christ, that I was per- 
 fectly willing to commit my soul to his hands. My 
 burden of guilt, my fear, my anxiety, were all gone. 
 For many weeks my sleep had been disturbed and 
 restless : that night I laid down and slept, as if I had 
 been In Paradise. 
 
 " In the morning, I arose. It was a bright, autum- 
 nal morning. I walked into the open air. The sur- 
 rounding scenery was beautiful and grand. The 
 towering mountains, of various forms, and in every 
 direction, were covered with the gay and variegated 
 livery of October. Never had creation seemed to me 
 so charming. Every thing was full of God. The 
 mountains and the hills broke forth into singing, and 
 all the trees of the forest clapped their hands. The 
 grass that sprang at my feet proclaimed the power and 
 goodness of the Lord. Never had I listened to such
 
 LIVING CHRISTIANS. 33 
 
 a symphony of praise ; and iny poor heart, long bruised 
 and burdened, spontaneously joined in the grateful 
 homage. I chid myself that I, a sinner, condemned, 
 and possibly abandoned to destruction, should have 
 the madness to offer praise to God. But the deep 
 feeling of my heart was not to be repressed by the 
 cold surrnisings of scepticism. To all these doubts 
 my heart replied, What if I am a sinner, condemned 
 and doomed to hell, shall I not praise God that I am 
 not now there, and that I have enjoyed so many mer- 
 cies at his hands ? 
 
 " I retired to the forest, and in a deep and secluded 
 ravine, bowed my knees to pray. I had never before of- 
 fered a prayer for any being except myself. I soon 
 found my heart irresistibly drawn out to offer prayer for 
 my parents my sisters and brothers my widening 
 circle of kindred my unconverted companions and 
 acquaintances and still my petitions \verc enlarged, 
 until they embraced the whole world. I was a wonder 
 to myself. Setting my face toward the abode of my 
 hospitable friend, I soon met the venerated minister, 
 whose labors had contributed most to my guidance 
 and encouragement. Having marked the change in 
 my countenance, he kindly inquired after the state of 
 my mind. I most gladly revealed to him my exer- 
 cises. After hearing my statements, he said, with a 
 smile, ' You arc converted.' I knew not whether I 
 was more astonished or delighted at the remark. The 
 thought that I was converted hud not so much as 
 entered my head. This was not the conversion for
 
 34 LIVING CHRISTIANS. 
 
 which I had been long seeking. I had expected, mis- 
 guided, I know not how, to feel a sudden shock to 
 have some wonderful manifestation to experience 
 Borne mysterious transformation and I had only 
 found a calm, confiding, loving, obedient, and joyous 
 spirit. I sought the Lord in the tempest, the fire, and 
 the earthquake ; but, lo ! I found him, if I had found 
 him at all, ' in the still small voice.' " 
 
 Here I must drop the experience of brother Lively. 
 He came to the conclusion, not from the judgment of his 
 devoted pastor, but from a comparison of his experience 
 with the word of God, that he had " passed from death 
 unto life." In that conclusion we may charitably con- 
 cur. There is in various respects a resemblance be- 
 tween natural and spiritual life between a living man 
 and a Living Christian. The properties of physical 
 life may be aptly employed to illustrate the nature of 
 spiritual life. 
 
 Is sensibility a sign of life ? The spiritual sensi- 
 bility of brother Lively indicates that he possesses 
 life. Divine truth makes suitable and abiding im- 
 pressions on his heart. He believes when God af- 
 firms, trusts when God promises, trembles when God 
 threatens, and accords a cheerful obedience when God 
 commands. By God's providences, he ia filled with 
 adoring gratitude, or humble submission, as they are 
 gracious or afflictive. He remembers his sins and im- 
 perfections with unfeigned contritior and self-abase- 
 ment; and joyfully contemplates the ample provision 
 made by Christ for the salvation and eternal blessed-
 
 LIVING CHRISTIANS. 35 
 
 ness of them that trust in him. His spiritual sensi- 
 bility, if I may be permitted to use the phrase, marks 
 him out as one that has " passed from death unto 
 life." 
 
 Is breath a mark of vitality ? 
 
 " Prayer is the Christian's vital breath, 
 The Christian's native air." 
 
 He that lives without prayer lives without God. That 
 sincere, believing prayer is an element of true piety 
 needs no proof. The spiritual life can no more be 
 sustained without prayer than the physical without 
 breath. 
 
 " Lonj as they live should Christians pray, 
 For only while they pray they live." 
 
 Brother Lively is a man of prayer. In his closet 
 in his family in the meetings for social worship he 
 prays, and loves to pray. He does not always enjoy 
 in the same degree " the spirit of grace and of sup- 
 plications," but he would ever consider it a great 
 calamity to be deprived of the privilege of coming 
 boldly unto the tlironc of grace, that he " may ob- 
 tain mercy, and find grace to help in time of need." 
 
 Is appetite a sign of life? God has made the preser- 
 vation of every kind of life, of whi?h we havo any 
 knowledge, to depend on nutrition. Vegetable life is 
 nourished by the soil, the air, moisture and light ; and 
 animal life by food and drink. (jud's word divine 
 truth is the appointed nutriment of the spiritual
 
 36 LIVING CIIIllSTIANS. 
 
 man. Brother Lively hungers for this food. As a 
 new born babe, he desires the sincere milk of the word, 
 that he may grow thereby.* No infant ever more 
 naturally and earnestly desired the milk from its 
 mother's breast, than he desires his appointed nourish- 
 ment. He hungers and thirsts after righteousness, and 
 is equally concerned to enjoy the means of its attain- 
 ment. As the hunted hart, weary and exhausted, 
 pants after the cooling brook, so he pants after God 
 the living God.f And brother Lively furnishes this 
 proof that he loves the word of God he reads, 
 studies, and obeys it makes it his sword and shield 
 in battle, his staff in the journey of life, his light in 
 darkness, and his solace in affliction. 
 
 Is activity an indication of life? Brother Lively 
 is an active Christian. His faith is not a barren 
 speculation, but a deep, vital, fruitful principle. His 
 ardent emotions do not evaporate in good wishes, and 
 fair words. He lives not for himself; seeks not 
 mainly his own interest, gratification or glory. Having 
 been redeemed by the blood of Christ, and sanctified 
 by the spirit of grace, he is constrained to present his 
 body himself " a living sacrifice, holy, acceptable 
 to God," which he deems his " reasonable service."! 
 Had he ten thousand hearts, ten thousand lives, ten 
 thousand worlds, he would give them all to Christ, and 
 feel that his debt of gratitude was in no degree 
 diminished. Such, at least, were the feelings, pur- 
 
 * 1 Peter ii : 2. f Psa - xlii : '* \ Rom. xii : 1.
 
 LIVING CHRISTIANS. 37 
 
 poses and vows of this brother at the time of his 
 espousal to Christ ; and though, in subsequent life, 
 amid the chilling influences, and seductive fascinations 
 of the world, he may have failed to realize his early 
 hopes, and fulfill his early promise, yet in his coldest, 
 darkest hours, he has " pressed toward the mark for 
 the prize of the high calling of God in Christ Jesus."* 
 I will close this lecture with two or three remarks 
 1. An experience a Christian experience,'^ essen- 
 tial to the existence of living piety. There may, in- 
 deed, be a profession of religion a form of godli- 
 ness a heartless orthodoxy without any exercises 
 deserving the name of Christian experience. I am 
 aware that there are not a few religionists who look 
 on religious experience as the imaginings of a weak, 
 or the pretences of a corrupt mind. But can a man 
 pass " from death unto life''f have the eyes of his 
 understanding enlightened]: and be "created in 
 Christ Jesus unto good works''^ and not have an 
 experience differing not merely in degree, but kind, 
 from ajiy tiling ever felt by tlio " natural man ?" lie 
 mav, indeed, be ignorant of the precise time of his 
 conversion, or he may doubt whether his exercises 
 have been of a gracious character; but he knows, and 
 cannot but know, that his emotions have been various, 
 deep, and influential. He could as soon doubt his 
 existence, or renounce his hope of salvation, as his ex- 
 perience. 
 
 MM.il. iii: 11. tJno. iii: 11. M- ;!. i : 18. ^ Kpli. ii : 10.
 
 3d LIVING CHRISTIANS. 
 
 2. We should carefully distinguish between what ia 
 essential and what is circumstantial in Christian 
 experience. Much has improperly passed under this 
 name. The dreams of the ignorant, the fancies of the 
 enthusiastic, the speculations of the curious, the illu- 
 sions of the superstitious, and all these mingled in 
 every conceivable variety, have been called Christian ex 
 perience, and have, by their bitter fruits, brought suspi- 
 cion and reproach on the genuine article. Every good 
 thing is liable to be counterfeited ; and Christian ex- 
 perience would lack one mark of excellence if it was 
 exempted from this law. All that glitters is not 
 gold; yet there is gold, "yea, fine gold." It is not 
 unfrequently found, too, that genuine experience is 
 mixed with much that is fanciful, extravagant and per- 
 nicious. The experiences of well instructed Christians 
 frequently differ widely. They are greatly modified 
 by temperament, early training, and other circum- 
 stances. The experience of no two believers is pre- 
 cisely the same. Some are converted suddenly, others 
 by a long and tedious process in some the under- 
 standing is more exercised, in others the emotions 
 some embrace Christ with strong, unwavering confi- 
 dence, others with trembling and hesitation some are 
 filled with love, gratitude and joy, others with doubts, 
 fears and anxiety and these exercises are combined 
 in every imaginable diversit}-. But still there nre 
 certain points found in the experience of every Living 
 Christian. Convictions of sin a sense of the jus- 
 tice of condemnation godly sorrow the hearty re-
 
 LIVING CHRISTIANS. 39 
 
 nunciation of sin trust in Christ for salvation hu- 
 mility, gratitude, love, obedience the hope of eternal 
 life these are the essential elements of piety, and 
 they exist, in various proportions, and combinations, 
 in every vital Christian. The time the place the 
 circumstances of conversion are of little moment, pro- 
 vided the great, saving change has taken place in the 
 conscious, willing, responsible and deathless'spirit a 
 change controlling the outward, as well as the inward 
 man. 
 
 3. No experience should be deemed genuine which 
 does not lead to a steady, persevering life of piety. 
 No measure of knowledge no boasted orthodoxy 
 no intensity of feelings can be a substitute for the 
 " fruits of righteousness." If the tree be good, the 
 fruit will be good. The gracious influence, by which 
 experience is produced, is designed and suited to make 
 men self-denying, patient, holy, heavenly; and when 
 these fruits arc not produced it has not been exerted. 
 " I am the vine," said Jesus to his disciples, "ye arc 
 the branches : he that abideth in me, and I in him, 
 the same bringcth forth much fruit; for without mo 
 yc can do nothing. If a man abide not in me, he is 
 cast forth as a branch, and withered : and men gather 
 them and cast them into the fire, and they art? 
 burned."* 
 
 * J(.lil) XV ; 5-6.
 
 LECTURE II. 
 
 GROWING CHRISTIANS. 
 
 I DEVOTE the Lecture of this evening to the deline- 
 ation of Growing Christians. 
 
 There is through the whole extent of living beings 
 a tendency to growth, enlargement, and maturity. 
 We perceive it in the vegetable, animal and intellec- 
 tual kingdoms. By the established law of growth 
 and progress, the twig becomes a tree, the child a 
 man, and the novice a philosopher. The same law 
 prevails in the moral kingdom. 
 
 On this principle, bad men grow worse. Their evil 
 propensities are strengthened by indulgence; their 
 sinful practices are gradually changed into habits ; 
 and their unrestrained habits become more inveterate 
 and uncontrollable. " Evil men and seducers shall 
 wax worse and worse, deceiving and being deceived."* 
 By the same principle, good men grow better. " The 
 path of the just is as the shining light, that shineth 
 more and more unto the perfect day."f Christians 
 are exhorted to "grow in grace" or moral excellence 
 and beauty ; and this required increase is illustrated 
 by the growth in nature. As in the vegetable so in 
 the spiritual kingdom, there is " first the blade, then 
 
 * 2 Tim. iii : 13. t Prov. iv : 15.
 
 GROWING CHRISTIANS. 41 
 
 the ear, after that the full corn in the ear."* We 
 have, in the kingdom of grace, as in the kingdom of 
 nature, " little children " " young men " and " fa- 
 thers;" and these expressions are descriptive of Chris- 
 tians in different stages of their increase and matu- 
 rity.! 
 
 The growth of Christians consists 
 
 1. In an increase of Knowledge. " Grow in the 
 knowledge of our Lord and Saviour Jesus Christ, "J 
 is the precept of an inspired apostle. The knowledge 
 of a sound, active mind, is necessarily progressive. 
 Observation and experience constantly increase the 
 stock of its ideas, and extend the range of its vision. 
 The young convert, even if he has been favored with 
 careful religious training, possesses but comparatively 
 little knowledge. His state is characterized by feel- 
 iug, rather than light : but he has, in some degree, 
 learned the " excellency of the knowledge of Christ 
 Jesus." lie is not wise in his own conceit, but con- 
 scious of his ignorance and fallibility. He prizes the 
 knowledge of divine things above silver and gold, and 
 earnestly seeks for it as for hid treasure. He studies 
 the workings of his own heart, as well as the word and 
 ways of God. He becomes better acquainted with 
 himself; his weakness, poverty, and unworthiuess ; 
 his temptations, dangers, and necessities. And as he 
 learns more of his own insufficiency and wretchedness, ho 
 perceives more clearly, and appreciates more fully the 
 
 * Mat. iv : 20-28. t -Trio, ii : 13. \ I'ct. iii ; 18.
 
 42 GROWING CHRISTIANS. 
 
 suitableness, freeness, and glory of bis Redeemer. 
 His views of divine tbings become more clear, consis- 
 tent, and satisfactory. Attaining to full age, be 
 bas bis senses exercised to discern botb good and 
 evil. 
 
 2. An increase of Holiness. In tbe young convert 
 tbe work of sanctification is only commenced. His 
 principles, desires, and aims are boly; be is sincere, 
 conscientious, and ardent ; but be is far from being 
 perfect. His feelings are variable, bis zeal is not tem- 
 pered by discretion, and bis piety is witbout symme- 
 try. But in tbe growing Christian all tbe elements 
 of moral goodness are increased. His " faitb groweth 
 exceedingly;" he "abounds inbope, tbrougbtbe power 
 of tbe Holy Ghost;" above all things, he puts on 
 " charity, which is the bond of perfectness ;" as be 
 rises in piety, be sinks in humility ; by degrees, be 
 acquires a more perfect control of bis appetites and 
 passions ; as he learns more of his own heart, he be- 
 comes more watchful against temptation; and as be 
 feels more deeply bis own weakness, he becomes more 
 fervent and constant in prayer. As the members of 
 tbe body, so tbe graces of tbe soul gain strength and 
 consistency from exercise. 
 
 Am la Growing Christian ? I propose to notice 
 some of tbe signs by which a growing Christian is dis- 
 tinguished. I name 
 
 1. He is dissatisfied with his religious attainments. 
 It is not tbe growing, but tbe luke-warm Christian, 
 who says " I am rich, and increased with goods, and
 
 GROWING CHRISTIANS. 43 
 
 have need of nothing."* It was not the contrite pub- 
 lican, but the self-righteous pharisee, who said " God, 
 I thauk thee that I am not as other men are."f A 
 diligent, faithful Christian may make high attainments 
 in the divine life. His knowledge may be compre- 
 hensive, thorough and efficacious ; his experience of 
 divine things deep, varied and abiding; his deport- 
 ment a shining commentary on the truth and efficacy 
 of the Gospel; and, in fine, he may be a Christian, 
 whom an inspired apostle would describe as " a dearly 
 beloved brother;" but he can never attain to a point 
 at which he is content to stop. He, who has reached 
 the mountain-top, has missed the road to Heaven. 
 This road lies through the vale of humility and self- 
 abasement. A man who desires no higher religious 
 attainments has yet to learn the first principles of 
 piety. The apostle Paul was not merely a growing, 
 but a well-grown Christian. In vain may we expect 
 to find his equal, not to say in gifts, labors, and use- 
 fulness, but in all the elements of moral goodness and 
 greatness; in faith, humility, disinterestedness and 
 heroism ; and yet this distinguished man laid no claim 
 to perfection. " Not," said he, " as though I had al- 
 ready attained, either were already perfect. "J Let 
 every professing Christian then understand that, if lie 
 i.s satisfied with his present attainments, whatever else 
 he may be, he is not a Growing Christian. 
 2. Thr- Growing Christian earnestly desires an in- 
 
 * Rev. iii : 17 | I-rik: xviii : 11. t I'' 1 ''- ''' : !-
 
 44 GROWING CHRISTIANS. 
 
 crease of holiness. He perceives its beauty, excel- 
 lence and importance ; and that he can neither be 
 happy, nor safe, nor useful, without it. He relishes, 
 longs for it, as the weary, thirsty traveler for water. 
 He may desire many things ; but he desires nothing so 
 much as grace. Nothing else can satisfy him. This 
 is the craving of his spiritual nature ; and it can no 
 more be satisfied with secular good, than a starving 
 man can be with gold, or a man dying of the gout, with 
 music. The apostle of the Gentiles, far from being con- 
 tent with his spiritual attainments, anxiously, earnestly 
 and diligently sought a higher measure of holiness. 
 " I press," these are his emphatic words " I press 
 towards the mark for the prize of the high calling of 
 God in Christ Jesus."* That mark is perfection ; 
 and that pressing was the earnest struggle of the 
 apostle to reach it. Those who fervently desire an 
 increase of holiness are sure not to be disappointed. 
 If we desire wealth, or honor, or health, or any earthly 
 good, God, in wisdom and kindness, may withhold it 
 from us ; but if we desire religious growth and ma- 
 turity, he will delight to gratify us. They that hunger 
 and thirst after righteousness shall be filled. f " If 
 thou eeekest her" wisdom another name for holi- 
 ness " as silver, and searchest for her as hid trea- 
 sure ; then shalt thou understand the fear of the 
 Lord arid find the knowledge of God."| In the 
 absence of this desire this longing after holiness, 
 
 * Phil, iii : 14. f Mat - v : 6. t Prov. ii ; 14.
 
 GROWING CHRISTIANS. 45 
 
 there can "be no spiritual growth. As well might the 
 outward man thrive and strengthen without appe- 
 tite or food, as the inward man be renewed and in- 
 vigorated without the thirst for holiness, and the ap- 
 propriate means of its indulgence. 
 
 3. TJtere is an increasing spirituality in the reli- 
 gious exercises of a Grounng Christian. The danger 
 of most Christians is not that of indulging in gross im- 
 morality, or wholly neglecting the forms of religion. 
 From these evils they are restrained by a regard to 
 consistency, their reputation in the world, and their 
 standing in the church. They know that profanity, 
 intemperance or dishonesty would subject them, not 
 only to exclusion from church privileges, but to the 
 charges of hypocrisy or apostacy, and the scorn of 
 virtuous men ; and they recoil from these conse- 
 quences. But professing Christians may substitute 
 the form for the spirit of godliness without serious 
 risk of exclusion from the church, or reproach from 
 the world ; nay, this very heartlessness mfty be com- 
 mended by a respectable class of religionists as free- 
 dom from enthusiasm, and a proof of manly sense. 
 This formality is the besetting sin of Christians. We 
 perceive it in the coldness of their devotions, their ne- 
 glect of religious duties, and the worldlincss of their 
 spirit and conversation. This evil is insidious, pre- 
 valent and pernicious the reproacli of the church, 
 and the stumbling block of the world ; but from it 
 the growing Christian is exempt. He serves Christ 
 with increasing spirituality and life. As he learns
 
 46 GROWING CHRISTIANS. 
 
 more of Christ, he loves him more fervently ; and as 
 he loves him more fervently, he serves him more joy- 
 fully. The word of Christ is his meditation and de- 
 light ; prayer is the very breathing of his inmost 
 soul ; the house of God is his chosen, pleasing home; 
 the disciples of Christ are his constant companions ; 
 and to him the yoke of Christ is easy, and his bur- 
 den light. Such a Christian you will not find in 
 places of vain and dissipating amusement, or of ques- 
 tionable character; but you will be sure to find him, 
 if Providence does not prevent his presence, in the 
 prayer and conference meetings, and wherever spiri- 
 tual good may be obtained or communicated. The 
 Psalmist describes the spiritually minded man " His 
 delight is in the law of the Lord ; and in his law doth 
 he meditate day and night." That such a man should 
 increase in knowledge, piety and usefulness, might be 
 reasonably inferred ; but we are not left to uncertain 
 inference on this point. We are informed by the 
 same sacred writer that " He shall be like a tree 
 planted by the rivers of water, that bringeth forth 
 his fruit in his season ; his leaf also shall not wither ; 
 and whatsoever he doth shall prosper."* No more 
 beautiful emblem of growth and prosperity can be 
 furnished than a tree, standing on the fertile bank 
 of a river, covered with green and unfading foliage, 
 and yielding abundant fruit such is the spiritually 
 minded Christian. 
 
 4. The Grouting Christian has an increasing con- 
 
 * Psa. i : 2-3.
 
 GROWING CHRISTIANS. 47 
 
 viction that God is the supreme and all-sufficient 
 good of intelligent creatures. That he can satisfy 
 the desires of an immortal mind, is a well established 
 article of every Christian's creed. God, the infinite 
 fountain of good, can, cither with or without means, 
 fill, to its utmost capacity for bliss, the soul of man. 
 " There be many that say, who will show us any 
 good ?" And the man divinely instructed will pray 
 with David " Lord, lift thou up the light of thy 
 countenance upon us."* The more holy any man ia 
 the less his happiness depends on creatures. Theun- 
 regenerate seek their happiness wholly from the world. 
 All their views, interests, aims and hopes are circum- 
 scribed by its narrow limits. They are utter strangers 
 to every source of enjoyment which is not opened by 
 its treasures, its occupations, or its amusements. Per- 
 sons, who arc sanctified in part, derive their happiness 
 partly from the world, and partly from God. Their 
 affections, aims and pursuits, and consequently their 
 enjoyments, are divided. Their religious joys are 
 occasional, imperfect, and mingled with secular plea- 
 sures. And this, with variations to the one side or 
 the other, is the state of the mass of Christians in the 
 world. 13ut the matured Christian can be happy, not 
 only without the world, but in defiance of it. Strip 
 him of all creature good ; and he can and will rejoice 
 in the light of God's countenance. As in prosperity 
 he enjoys God in all things, so in adversity he enjoys 
 
 * Psa. iv ; G.
 
 48 GROWING CHRISTIANS. 
 
 all things in God. The Christian may be poor, de- 
 spised, diseased, and cut off from all earthly hope ; 
 but, if his faith be strong and his love to Christ fer- 
 vent, he will possess a peace which the vain and am- 
 bitious occupant of a palace might envy. " Although 
 the fig-tree shall not blossom, neither shall the fruit 
 be in the vines ; the labor of the olive shall fail, and 
 the fields shall yield no meat ; and the flock shall be 
 cut off from the fold, and there shall be no herd in 
 the stalls : yet I will rejoice in the Lord, I will joy 
 in the God of my salvation."* The prophet de- 
 scribes, in glowing and prophetic language, a famine, 
 with all its desolating effects. There should be no 
 vintage, no olives, and the fig-tree should not even 
 blossom ; the fields should be parched and verdure- 
 less ; and the flocks and herds should perish. Can a 
 scene of greater desolation be imagined ? And yet, 
 amid all this waste and ruin, the pious prophet could 
 rejoice in the Lord, and joy in the God of his salva- 
 tion. Now, it is clear, that as Christians increase in 
 knowledge and holiness, they approximate that state 
 of happiness which is above worldly contingencies, 
 and depends only on God. 
 
 5. The Grouting Christian has an augmenting 
 solicitude for the salvation of sinners. This solici- 
 tude is an essential element of true piety. The man 
 who is anxious for his own salvation, and unconcerned 
 about that of others, is under the dominion of a cul- 
 
 * Hab. iii : 17-18.
 
 GROWING CHRISTIANS. 49 
 
 pable selfishness ; and differs widely from the man of 
 Tarsus, who said " Brethren, my heart's desire and 
 prayer to God for Israel is, that they might be saved." 
 One of the first and deepest emotions of a new born 
 soul is desire for the salvation of a relative, a friend, 
 an acquaintance, and the extending circle of pious 
 solicitude soon embraces the human race. This feel- 
 ing is in the young convert most fervent, but in the 
 matured Christian most efficient. To ascertain the 
 strength of this affection, we must inquire what sacri- 
 fices it will make, and what labors it will perform, for 
 the attainment of its object. Estimate its power in 
 the apostle Paul by this sign. His life was a series 
 of toils, sacrifices and sufferings, voluntarily and 
 cheerfully undergone, to secure the salvation of men, 
 who, with few exceptions, hated, reviled and perse- 
 cuted him. Asia and Europe were the field, his abili- 
 ties were the limit, and his life was the duration of 
 his exertions in this noble cause. To all these efforts 
 and sacrifices he was impelled by an anxious, burning 
 desire that sinners might be saved. So intense was 
 this desire that he would willingly have suffered the 
 most dreadful curse, if by BO doing he might be the 
 means of their salvation. " For I could," said he, 
 " wibh myself accursed from Christ, for my brethren, 
 my kinsmen, according to the flesh.* In many modern 
 missionaries this sign of piety has stood out in bold 
 relief. The severance of the ties which bound them 
 
 *Rom. ix: 3.
 
 50 GROWING CHRISTIANS. 
 
 to home and kindred, their residence in inhospita' 
 ble climes, their patient toils, and various sufferings, 
 and their steady perseverance through years of dis- 
 couragement, furnished proof of their longing desire 
 for the salvation of souls. The growing Christian 
 then must have an increasing solicitude for the re- 
 demption of sinners a solicitude which will evince 
 itself in appropriate efforts and sacrifices to attain its 
 object. The Christian, who is " at ease in Zion," 
 who can contemplate without anxiety her desolations, 
 the prevalence of sin in the world, and countless mul- 
 titudes traveling, with unfaltering and rapid steps, in 
 the broad road to destruction, should assuredly know 
 that he is not a growing, if, indeed, he be any more 
 than a nominal, Christian. 
 
 6. The character of a Groiving Christian becomes 
 more and more consistent and beautiful. The young 
 convert has many excellencies, and is likely to have 
 many defects. He has more zeal than knowledge, 
 more emotion than principle, more flowers than fruit. 
 In the living, growing Christian these defects are 
 gradually obliterated, and these excellencies are im- 
 proved ; and in the full grown Christian there is a 
 beautiful symmetry of character, in which there is 
 neither lack nor redundancy. His knowledge is un- 
 yielding without dogmatism ; his fervor is effective 
 without enthusiasm ; his liberality is noble without 
 ostentation ; his good works are abundant without 
 self-righteousness ; and his piety is sincere without 
 bigotry. His religion does not depend, as that of
 
 GROWING CHRISTIANS. 51 
 
 many persons does, on times, and places, and circum- 
 stances, and impulses ; but on deep and abiding prin- 
 ciple. At home or abroad, among friends or stran- 
 gers, in prosperity or adversity, when Christianity is 
 extolled or persecuted, he fears Grod and keeps his 
 commandments. His character, in short, is accurately 
 delineated by the pen of inspiration " Finally, breth- 
 ren, whatsoever things are true, whatsoever things arc 
 honest, whatsoever things are just, whatsoever things are 
 pure, whatsoever things are lovely, whatsoever things 
 are of good report ; if there be any virtue, and if there 
 be any praise, think on these things."* The character 
 in which arc mingled, as the primary colors in the 
 rainbow, truth and honesty, and justice, and purity, 
 and loveliness, with whatever is of good report, with 
 all that is called virtue, and all that deserves praise, 
 is the character of a matured Christian; and to this 
 consummation, devoutly to be desired, the growing 
 Christian i.s steadily, and joyfully approximating. 
 
 Do you inquire, my dear brethren, by what means 
 your growth in grace may be promoted ? The i[ues- 
 tion is important, and deserves a well-considered an- 
 swer. If you arc not Growing Christians, it is not 
 because your heavenly Father has not made ample 
 provision for your spiritual nourishment. " The sin- 
 cere," or " pure milk of the Word," is the food which 
 he has furnished for the Hustentation and growth of the 
 babes of his family youug converts inexperienced 
 
 * Phil, iv : 8.
 
 52 GROWING CHRISTIANS. 
 
 and feeble Christians.* He has also provided " strong 
 meat" for " them that are of full age, even those who, 
 by reason of use, have their senses exercised to dis- 
 cern both good and evil. "f The ordinances of God 
 teaching, baptism, and the Lord's supper are design- 
 ed to convey the appropriate nourishment to the Lord's 
 household to open the Word to their minds, and 
 impress it on their hearts. And the Holy Spirit, 
 which the Father richly bestows on them that seek 
 his influence, is commissioned to give efficacy to the 
 Divine Word. They are " purified," which is but 
 another word to denote their spiritual growth " in 
 obeying the truth through the Spirit. "| 
 
 I cannot, however, more clearly elucidate the means 
 of promoting growth in grace than by giving a brief 
 account of the religious improvement of brother TIM- 
 OTHY STRONG. 
 
 When he first made a profession of religion, he was 
 young, poor, illiterate, encumbered with the cares of 
 a growing family ; and his associations were not favor- 
 able to his increase in knowledge and piety. He be- 
 came, however, in a few years, notwithstanding all his 
 disadvantages, an eminently intelligent, pious, and 
 useful Christian. His spiritual growth was steady, 
 rapid, and healthful. He died in mid-life, with a 
 joyous hope of immortality, lamented by a wide cir- 
 cle of friends and admirers, leaving behind him the 
 precious fruits of his labors, and a vacuum in the 
 
 * 1 Pet. ii : 2. t Heb. v : 14. $ 1 Pet. i : 22.
 
 GROWING CHRISTIANS. 53 
 
 church and in the community which no man could 
 fill. 
 
 I was led to inquire for the secret of his religious 
 growth and influence. I made a pilgrimage to the 
 " chamber where the good man" met " his fate," and 
 the grassy mound which marked the resting place of 
 his mortal part. Here I learned from his bereaved 
 family the secret of his remarkable religious improve- 
 ment and eminent usefulness. I got a view of his 
 daily companion his closet Bible. Oh, it was a 
 sight worth seeing ! It was a well-bound pocket 
 Bible, printed at Oxford, with copious references. 
 Never have I seen such marks of use in any Bible. 
 Every page, and in some chapters almost every verse, 
 had marginal references made with his own hand ; 
 and so intense was his application to the study of the 
 Scriptures, and so tenacious was his memory, that he 
 knew at a glance for what purpose every mark was 
 made. He was a man of one book ; and so thoroughly 
 had he inscribed its contents on his own heart, that 
 his children thought it quite a triumph when they 
 could ask him any question from the Bible which he 
 could not promptly answer, without referring to it. 
 Nor did he study the Scriptures as a mere literary 
 repast. They were received, with unquestioning do- 
 cility, as God's message to him his food, his trea- 
 sure, his salvation. 
 
 Another source of his religious growth was reveal- 
 ed. Prayer icas his constant employment. Ho had 
 stated hours for secret devotion ; and nothing but
 
 54 GROWING CHRISTIANS. 
 
 stern necessity could divert from his plan. He 
 might neglect his secular engagements his regular 
 meals and necessary sleep ; but he would not ne- 
 glect secret prayer ; for said he, " Daily converse with 
 all the apostles would not be a substitute for it." As 
 he resided in the country, he usually retired to some 
 unfrequented and silent forest, where he might hold un- 
 interrupted communion with his God. Here, in imi- 
 tation of his Master, he would " offer up prayers and 
 supplications, with strong crying and tears." Some- 
 times he would be so deeply affected by divine things, 
 and his mind would be so entirely absorbed in the ex- 
 ercise of prayer, that his voice might be heard a dis- 
 tance of several hundreds of paces, when he was un- 
 conscious of speaking above his breath. A very deep 
 impression was made on the minds of many by the 
 solemn and earnest tones of his suppliant voice, in the 
 distant and solitary woodland. It seemed, indeed, 
 as if a worm of the earth was in audience with the 
 majesty of the universe. At other times in the still 
 hours of the night, supposing that none but God could 
 hear him, he would rise from his bed, and spend long 
 seasons in fervent supplications. 
 
 It can surprise no one acquainted with the excellence 
 of God's word its adaptation to nourish, strengthen, 
 and beautify the soul and the efficacy of earnest and 
 believing prayer, to learn that brother Timothy 
 Strong was a Growing, and that he soon became a 
 matured Christian as strict in the performance of pri- 
 vate as of public duties willing to make great sacri-
 
 GROWING CHRISTIANS. 55 
 
 fices in the cause of Christ preferring truth to popu- 
 larity treasures in heaven to treasures on earth 
 and faithful rebuke to indiscreet praise that his life 
 was singularly useful, and his death not merely peace- 
 ful, but triumphant and glorious and that his loss 
 was bewailed as a great public calamity. 
 
 But, why, my brethren, should not each one of you 
 be as holy and as fruitful as was this good man ? It 
 was not his genius, his learning, or his peculiar privi- 
 leges that made him a growing, consistent and useful 
 Christian, but communion with his Bible, and com- 
 munion with his God privileges that maybe enjoyed 
 by us all. Depend on it, if we are not growing, fruit- 
 bearing Christians, the fault is our own. We neglect 
 the lively oracles, the unfailing source of light and 
 wisdom, and the throne of grace, whence our strength, 
 comfort and efficiency must proceed. 
 
 Let us then aspire after eminent attainments in the 
 divine lift 1 . Here our aspirations cannot be too lofty, 
 or too fervent. " The desire of power in excess caused 
 angels to fall ; the desire of knowledge in excess 
 caused man to fall ; but in charity," or holiness, 
 " there is no excess ; neither angel nor man can come in 
 danger by it."* " Forgetting those things which are 
 behind, and reaching forth unto those things which arc 
 before," let us " press toward the mark for the prize 
 of the high calling of God is Christ Jesus."f 
 
 Availing ourselves of the rich provisions which our 
 
 * Lord Bacon. f I'liil. iii l:M-l.
 
 56 GROWING CHRISTIANS. 
 
 heavenly Father has made for our nourishment and 
 progress, we may all be growing, fruitful Christians, 
 honoring our Redeemer on earth, and ripening for 
 glory. 
 
 " Now unto him that is able to keep you from fall- 
 ing, and to present you faultless before the presence 
 of his glory, with exceeding joy, to the only wise God 
 our Saviour, be glory and majesty, dominion and 
 power, both now and ever. Amen."* 
 
 * Jude xxiv : 25.
 
 LECTURE III. 
 
 USEFUL CHRISTIANS. 
 
 THE subject of our evening Lecture, according to 
 appointment, is Useful Christians. Christian use- 
 fulness consists in diminishing the amount of sin and 
 misery, and increasing the amount of holiness and en- 
 joyment, in the world. 
 
 A Useful Christian is 
 
 1. A pious Christian. His principles are sound, 
 his affections are pure and fervent, his aim is upright, 
 and his life is holy; he is, in short, a living, growing 
 Christian. An ungodly professor of Christianity is a 
 blot on the character, and an incubus on the efforts, 
 of a church, and a nuisance in the world. Hypocrites, 
 apostates, and disorderly walkers, have done more to 
 mar the peace, retard the progress, and bring reproach 
 on the character of churches, than all the infidels, op- 
 posers, and persecutors on earth. Judas, and Demas, 
 and Simon, the sorcerer, proved a greater scourge to 
 the early churches, than Herod, and Pontius Pilate, 
 and Caesar. An unholy church member exerts a con- 
 taminating, paralyzing influence on the body to which 
 he belongs. " Know ye not that a little leaven leaven- 
 cth the whole lump." The principles, tho spirit, the
 
 58 USEFUL CHRISTIANS. 
 
 example, of such a man will grieve and discourage the 
 good, seduce the unwary and inexperienced, and ani- 
 mate and strengthen the evil. But a godly man is a 
 blessing to any church. True piety inspires the de- 
 sire of usefulness ; nay, the desire is itself an essen- 
 tial element of piety. While it inspires the desire of 
 usefulness, it secures the confidence and esteem of 
 men, which is an important means of influence. Let 
 a Christian walk according to his principles, adorning 
 in all things his profession, and it is interesting to no- 
 tice how those who may have derided him as a weak 
 enthusiast, or incurable bigot, will gradually come to 
 respect and reverence him ; and if, in the circle of 
 their acquaintances, one must be chosen to arbitrate 
 their differences, or to be an executor of their wills or 
 a guardian of their children, or to watch at their bed- 
 sides in the time of sickness, he will be the first to 
 receive their suffrages. Bad as is the natural heart 
 of man, it renders a cheerful homage to goodness, if 
 its proximity creates no invidious distinction, and if it 
 assumes not the attitude of reproof and correction. 
 The pious man has God's approbation, and may expect 
 God's blessing in his labors ; and without this no la- 
 bors, however vigorous and well directed, can prove 
 successful. " I," said Paul, " have planted, Apollos 
 watered; but God gave the increase." If God de- 
 lights in us he will grant us success. Observation 
 has long since convinced me that a Christian's useful- 
 ness depends far more on his godliness than on his 
 gifts. I once knew a brother of feeble and unculti-
 
 USEFUL CHRISTIANS. 59 
 
 vated intellect, and of slow and stammering speech, 
 whose life was exemplary, whose zeal was fervent, and 
 whose efforts in the cause of Christ were diligent and 
 faithful ; and in the day of retribution, he will, I 
 doubt not, have many stars in his crown of rejoicing. 
 2. A consistent Christian. Along with genuine, 
 and even fervent piety, a Christian sometimes has such 
 blemishes, or eccentricities of character, as will, in a 
 great measure, prevent his usefulness. He may be 
 sincere ; but he is fickle, hot and cold by turns, some- 
 times building, and sometimes destroying what he has 
 built. He may be conscientious ; but he is morose ; 
 judging from his spirit and conduct, you would con- 
 clude that religion is a compound of gloom, austerity 
 and fault-finding. He may be well meaning, but he 
 is rude in his manners acting as if he thought polite- 
 ness, or courtesy, a sin, and coarseness a Christian 
 grace and as if to be a saint he must necessarily be a 
 boor. He maybe fervent; but he is eccentric, and 
 deems himself meritorious just in proportion as he 
 succeeds in making himself singular and ridiculous. 
 He may be zealous ; but he is indiscreet, and con- 
 stantly saying or doing something which gives offence, 
 or brings reproach on the cause which he would pro- 
 mote. He may, in fine, be a Christian, acceptable to 
 God, but owing to his defects, or oddities, or errors, 
 he looses the affection or confidence, of his acquaint- 
 ances, and is precluded the possibility of benefiting 
 them. " Dead flies cause the ointment of tin- apothe- 
 cary to send forth a stinking savor : so doth a little
 
 GO USEFUL CHRISTIANS. 
 
 folly him that is in reputation for wisdom and honor."* 
 But the Christian whose life is in harmony with his 
 principles and profession, adorns the Gospel, commends 
 the Redeemer, wins the confidence of his fellows, and 
 is mighty to promote their salvation. He is a light 
 in the world : he is salt in the earth. The hallowing 
 influence of such a Christian cannot be fully esti- 
 mated until the light of eternity shall disclose the re- 
 sults of human agency. 
 
 3. An intelligent Christian. " Do you think," in- 
 quired a self-conceited young preacher of a venerable 
 father in the Gospel, " that God needs human learn- 
 ing to build up his church ?" " I am sure," replied 
 the good man, " he does not need human ignorance." 
 The reproof was merited, and the remark wise. Know- 
 ledge is power, as well in the kingdom of Christ, as in 
 the kingdoms of the world. Other things being equal, 
 the most intelligent Christian will always be the most 
 useful. Ignorance is one of the great evils of the 
 world. Men are alienated from the life of God 
 through the ignorance that is in them. It is the 
 mother of all the superstitions, which, under pagan or 
 Christian names, have enslaved, corrupted and de- 
 based mankind. It is the prolific source of the errors 
 which have agitated, divided, enfeebled and disgraced 
 the Christian world. It is a barrier to human salva- 
 tion. u My people," says Jehovah, " perish for lack 
 of knowledge." That the earth is in the present day, 
 
 * Eccl. x: 1.
 
 USEFUL CHRISTIANS. Gl 
 
 to a melancholy extent covered with darkness, none 
 will deny. By the ordination of heaven, this dark- 
 ness must be dispersed, by the ministry, not of angels, 
 but of men of godly men. Every Christian convert, 
 whether male or female, in his proper sphere, and to 
 the extent of his abilities, is required to be a teacher 
 of divine things.* But how can a Christian be quali- 
 fied to instruct the ignorant, to rebuke the perverse, to 
 confute the erring, to fortify the wavering, and to com- 
 fort the desponding, without knowledge ? " If the 
 blind lead the blind, both shall fall into the ditch." 
 General knowledge is desirable for the Christian ; for 
 it disciplines and strengthens his intellect, and affords 
 him the materials for illustrating and enforcing divine 
 truth ; but Scriptural knowledge is essential to his 
 usefulness, and contributes to it in proportion as it is 
 distinct and experimental. How important then the 
 apostle's exhortation, and how appropriate, not only to 
 the Christian evangelist and pastor, but the obscurest 
 member of tho household of faith. " Study to show 
 thyself approved unto God." 
 
 4. An active Christian. The believer is called to 
 be a laborer with Christ. Had the Redeemer no 
 other motive than to render him happy, he would at 
 once discharge him from the toils, and remove him 
 from the temptations, dangers, and sufferings of this 
 life ; but intending that he bhall share in the honor 
 of well-doing, the Master continues him ou earth, 
 
 *1 I'et. iv : 10-11 Tit. ii ; -I.
 
 62 USEFUL CHRISTIANS. 
 
 amid discouragements and trials, to finish his work 
 The world is the field of the Christian's labors. The 
 field is vast, and arduous is the work to be done. The 
 world, enslaved by sin, debased by ignorance, and 
 crushed with nameless ills, is to be converted to 
 Christ. The moral desert is to be changed into a 
 beautiful and fruit-bearing garden. Superstition is to 
 be succeeded by knowledge, thraldom by liberty, pollu- 
 tion by holiness, and sorrow by peace and joy. But 
 this great change cannot be effected by good wishes, 
 kind intentions, or even by earnest prayers. The seed 
 must be sown, and the field must be cultivated, or in 
 vain do we expect fruit. It is by effort direct, ear- 
 nest, well applied effort that Christian usefulness is 
 secured. Nor must the believer, if he would fulfill 
 his ministry, waste his sympathies on distant or irre- 
 mediable woes; but betake himself to the removal or 
 mitigation of such evils, and to the promotion of such 
 good as lie within the compass of his abilities and op- 
 portunities. The man who neglects present, practi- 
 cable, substantial usefulness, in his anxious concern 
 for distant, unattainable, imaginary good, is a dream- 
 ing enthusiast or a heartless hypocrite. In such a 
 world as this the Christian can never want the means 
 or opportunity of usefulness. The sick may be visited 
 and relieved. The wants of the poor may be supplied ; 
 the ignorant may be instructed in the way of salva- 
 tion and of duty ; the vicious may be reclaimed from 
 their devious and dangerous wanderings ; the weak 
 may be strengthened in their combats with the world,
 
 USEFUL CHRISTIANS. 63 
 
 the flesh, and the devil ; and the distressed may have 
 the fountains of Gospel consolation opened to them. 
 The useful Christian not only labors, but labors from 
 principle labors diligently and labors to the end of 
 life.. Looking around him, he carefully surveys the 
 field of his labor ; estimates his qualifications and 
 means for usefulness ; earnestly seeks the divine 
 guidance, aid, and blessing in his work; and is will- 
 ing to be employed any way, or any where, if souls 
 may be pro6ted, or Christ may be glorified. If, then, 
 brethren, you would be useful in your vocation, heed 
 the words of the wise preacher " Whatsoever thy 
 hand fiudeth to do, do it with thy might; for there is 
 no work, nor device, nor knowledge, nor wisdom in 
 the grave, whither thou goest." 
 
 5. A faithful Christian. The Christian laborer 
 who seeks popularity may, by prophesying smooth 
 things, flattering the run it}*, soothing the prejudices, 
 and pandering to the passions of men, attain his ob- 
 ject, at least, for a season ; but let him not expect 
 to profit souls or please God. He will have his re- 
 ward be admired and extolled at any rate, tolera- 
 ted and endured by his fellow creatures ; but it would 
 be strange if, without seeking it, he should obtain a 
 higher reward. As the skillful surgeon probes, cuts, 
 and cauterizes the festering wound of his patient, that 
 he may save his life, .so the useful Christian proclaims 
 the most unpalatable truths, warns, remou.-t rat^s, 
 seeks to arouse the slumbering conscience, to fill the 
 soul with terrors, and to Irad it to the m<t unfeigned
 
 64 USEFUL CHRISTIANS. 
 
 contrition and the most painful exercises of self-de- 
 nial, that he may save it from death. What should 
 we think of a surgeon whose false tenderness should 
 impel him to apply emollients, when he should use 
 the scalpel to heal the wound slightly when he should 
 probe it to the bottom ? His tenderness would be 
 cruelty ; and yet this cruelty would be tender mercy 
 compared with the conduct of the Christian teacher 
 who should cry, Peace, peace to them to whom God 
 does not speak peace ! The sin of deceiving souls, 
 whether it be committed through inattention, false 
 compassion, or the love of public favor, is of no com- 
 mon turpitude. The ministry of Christ, our great 
 Exemplar, was characterized by preeminent faithful- 
 ness. With illimitable knowledge, a manner of speak- 
 ing, simple, familiar, beautiful, and striking, and a 
 character free from every blemish, he might, had that 
 been his aim, have acquired unrivalled popularity. 
 Had he praised the virtues, vindicated the authority, 
 and flattered the prejudices of the scribes and Phari- 
 sees, the chief priest and elders, they, like the com- 
 mon people, would have heard him gladly ; then there 
 had been no conspiracy to take away his life, and the 
 malignant cry, " Crucify him ! crucify him !" had 
 never been uttered. But Christ came not to please, 
 but to profit men. He found the Jews laboring under 
 a most dangerous infatuation, and he sought, at the 
 sacrifice of reputation, ease, and life, to dispel it. He 
 confuted their errors, unveiled their hypocrisies, re- 
 proved their extortions, and disclosed their impending
 
 USEFUL CHRISTIANS. 65 
 
 doom ; and they hated him because he told them the 
 truth. If, Christian brethren, we would be useful in 
 our generation, we must cherish the Spirit, and copy 
 the faithfulness of our divine and illustrious Leader. 
 But let us not confound Christian fidelity, as many 
 have unfortunately done, with sectarian bigotry, sel- 
 fish intolerance, and unfeeling severity. True faith- 
 fulness is kind, gentle, baptized in the spirit of love, 
 wounding only to heal, and denouncing only to 
 bless. 
 
 . 6. A praying Christian. This thought has been 
 clearly implied in the preceding portion of this Lec- 
 ture, but, in consequence of its great importance, is 
 entitled to a distinct notice. Prayer is the true se- 
 cret of Christian usefulness. For this there can be 
 no substitute : genius, learning, reputation, titles, in- 
 dustry, are all vain without it. It exerts a two-fold 
 influence. It affects the suppliant himself. The spi- 
 rit of prayer is the spirit of active, laborious, self- 
 denying enterprize. The man who intelligently and 
 earnestly prays for an object, comes forth, from com- 
 munion with God, prepared, if it be attainable by 
 means, to labor vigorously to secure it. But prayer 
 not only affects the suppliant; it influences God him- 
 self. That God has bound himself, by infallible 
 promises, to hear the prayer of faith, the Scriptures 
 clearly disclose. The history of the church is the 
 record of the power and triumphs of prayer. It de- 
 livered Daniel from the den of lions, and Peter from 
 prison. It was while the disciples " continued with
 
 66 USEFUL CHRISTIANS. 
 
 one accord in prayer and supplication," that the spirit 
 was poured out, in Jerusalem, with power, arid signs, 
 and wonders. In all ages, the men whose example, 
 labors, and influence have proved a blessing to the 
 world, have been men of prayer. The Messiah was 
 not less a man of prayer than of sorrows. Let any 
 one read the Acts of the Apostles carefully, and he 
 will be surprised to find how prominent a place prayer 
 occupied in the lives of the primitive saints. In mod- 
 ern times the men whose labors have exerted the most, 
 happy influence in the dissemination of divine truth, 
 and the salvation of sinners, have been eminently dis- 
 tinguished for the frequency and fervency of their 
 prayers. Ah, if the Christian world did but know 
 the power of prayer, their aggressions on the kingdom 
 of satan would not be so feeble and ineffective ; but, 
 with the ardor and heroism of the early disciples, 
 they would rapidly extend the conquests of the Re- 
 deemer to the ends of the earth. 
 
 A beautiful and impressive illustration of the prin- 
 ciples maintained in this Lecture, is furnished in the 
 history of brother MARK EARNEST. 
 
 Many Christians fancy that were they endowed with 
 shining and popular gifts, possessed of wealth, placed 
 in circumstances favorable to their influence and ac- 
 tivity, or invested with official rank and authority, 
 they would find great pleasure in seeking to be useful. 
 But this is generally an illusion. He that fails to 
 improve one talent would fail to improve five. " He 
 that is faithful in that which is least is faithful also in
 
 USEFUL CHRISTIANS. 67 
 
 much : and he that is unjust in the least is unjust 
 also in much."* The faith, zeal and energy which 
 make a man useful in one sphere would make him use- 
 ful in another. No Christian can be in a condition 
 so poor, so obscure, and so embarrassed, but that he 
 can find, or create, opportunities of usefulness, if he 
 has " a mind to work." This will strikingly appear 
 in the life of Mr. Earnest. 
 
 He was poor, by occupation a mechanic, and encum- 
 bered with the cares of a large and dependent family. 
 He made a profession of religion while young, and for 
 several years, though his deportment was not censura- 
 ble, he gave no promise of uncommon usefulness. He 
 seemed to possess an average measure of piety, which, 
 unfortunately, in most religious communities, is very 
 small. After he had been some years a church mem- 
 ber, a very great and precious revival of religion com- 
 menced in the place where he resided. The church 
 to which he belonged shared richly in the refreshing 
 influence. The members, generally, were awakened, 
 penitently confessed their pins, entered into covenant 
 to serve God with greater fidelity, and made more 
 vigorous exertions to promote the salvation of sinners. 
 IJrothor Earnest, especially, seemed to be quickened 
 into new life. Whether he had not previously been 
 converted, or now only received a fresh communication 
 of spiritual influence, I know not; but he seemed to 
 be inspired with an extraordinary measure of zeal, 
 
 * Luke xvi ; 10.
 
 68 USEFUL CHJR.ISTIANS. 
 
 courage and activity. Those who had long known 
 him could hardly realize that he was the same man. 
 He was endowed with an ordinary intellect his edu- 
 cation had been very slender and his habits had not 
 been such as to fit him for usefulness. But every ob- 
 stacle yielded to strong faith, a warm heart, a deter- 
 mined resolution, and patient efforts. He became, in 
 a short time, one of the most efficient laborers in the 
 revival. His modest, unpretending manner, and af- 
 fectionate, tender spirit, and withal, his dauntless 
 courage, enabled him to approach the enemies of reli- 
 gion without giving offence, and to converse with them 
 concerning the interests of their souls, with a freedom 
 and fidelity, which would have been denied to more 
 prominent advocates of Christianity. But, if, at any 
 time, his gentle and well meant approaches were re- 
 pulsed, the meekness of spirit which he displayed, the 
 increased importunity in prayer to which his defeat 
 gave birth, were quite as likely to secure his object as 
 his most earnest admonitions would have been. In 
 his efforts to win souls for Christ, he entered with 
 equal readiness the work-shop, the counting-room, and 
 the parlor. Many were brought to repentance by his 
 solemn and pungent admonitions, and his tender 
 and impressive exhortations. Many through his per- 
 suasion entered the sanctuary, and were awakened and 
 converted by the ministration of God's word. In the 
 meetings for prayer, and the instruction of inquirers, 
 he took an active and efficient, but unobtrusive part. 
 To his wakeful attention, and timely suggestions, his
 
 USEFUL CHRISTIANS. 69 
 
 pastor was indebted for many precious opportunities 
 of doing good. Only the judgment day will reveal 
 the amount of usefulness which he accomplished in 
 that revival season. Quite sure I am that many in 
 that day will hail him as the honored agent of their 
 conversion their spiritual father. 
 
 Many* years have passed since the close of that 
 never-to-be-forgotten revival. Many who labored in 
 it have gone to receive their reward. Many who were 
 refreshed and invigorated in it have relapsed into their 
 previous coldness and inefficiency. It was thought, 
 and even predicted, that brother Earnest would soon 
 lose his zeal, and cease from his activities. The pre- 
 diction was not strange, considering how frequently 
 the fervor of a revival proves evanescent. But it has 
 not been fulfilled. Brother Earnest has several times 
 changed his residence, occupation, and church connec- 
 tions, but his piety and labors in the cause of Christ, 
 have undergone no material abatement. Every where, 
 and under all circumstances, he has been the same 
 humble, fervent, consistent, active, useful Christian. 
 In the social prayer meeting, in the Sunday school, in 
 the church meetings, in the public meetings for wor- 
 ship and the ministration of the word, his place is 
 always filled, and well filled, if he has not some valid 
 excuse for his absence. He is constantly devising, or 
 executing, some scheme of usefulness. The fervency 
 of his zeal, the uniformity of his conduct, and the dis- 
 interestedness of his labors, have secured for him the 
 confidence and esteem of all who know him, and an
 
 70 USEFUL CHRISTIANS. 
 
 enviable influence for doing good. Such a man is a 
 jewel an example to believers a comfort to his 
 pastor an honor to his church a blessing to the 
 community a monument of grace and a predestined 
 heir of heaven. And yet he is distinguished not by 
 his knowledge, fluency of speech, gift in prayer or ex- 
 hortation, but simply by his earnestness of spirit, dili- 
 gence in labor, and consistency of character. Nor let 
 it be forgotten, that this spirit has been maintained, 
 this labor performed, and this character matured, 
 while he has been incessantly struggling to supply the 
 wants of a growing and dependent family. 
 
 I will conclude this Lecture with two of three re- 
 marks 
 
 1. No Christian, however poor, obscure, and feeble, 
 is denied the luxury of being useful. Every servant 
 of Christ has a work to do a work which no man, 
 nor angel can do for him. He should earnestly in- 
 quire, " Lord, what wilt thou have me to do ?" And 
 having found his appropriate sphere of usefulness, he 
 should occupy it, with a fervor, diligence and perse- 
 verance, proportioned to the greatness of his obligation 
 to Christ, and the brightness of the reward of well- 
 doing. It was, I think, the excellent John Newton, 
 who remarked, that if an angel were sent from heaven 
 to earth, it would be a matter of profound indifference 
 to him whether he should be employed in sweeping 
 streets, commanding armies, or governing nations, pro- 
 vided he was doing the will of God. Every sphere in 
 which Christ places his people may be ennobled b**
 
 USEFUL CHRISTIANS. 71 
 
 the faithful discharge of its duties. He that does the 
 will of God does well. Whatever is done for the 
 glory of Christ is nobly done. Let the. Christian, 
 then, not be ashamed of his position in the world 
 God has chosen it, and chosen it wisely but aim to 
 adorn it. 
 
 2. The success of Christian laborers is not always 
 proportionate to the measure and fidelity of their ef- 
 forts. Christ's personal ministry, though it was pre- 
 eminently faithful, searching and powerful, does not 
 appear to have been remarkably successful. It was 
 the Messiah who said in prophecy " I have labored 
 in vain, I have spent my strength for naught and in 
 vain." The disciple is not above his Master. Labor 
 is ours : success is God's. For various reasons ho 
 may withhold success from his faithful and beloved 
 servants. He may design to make and keep them 
 humble to teach them that their sufficiency is of God 
 to instruct others to look beyond instruments, to 
 the divine blessing, for success or, in just judgment, 
 for their porversencss and hardness of heart, he may 
 refuse success to the most faithful ministrations amoii" 
 
 o 
 
 a people. This sentiment is in perfect harmony with 
 our observations. We have seen ministers and parents, 
 of gifts, piety and diligence, seeming to labor in vain; 
 and others less gifted, and not more pious or faithful, 
 laboring with great apparent success. 
 
 3. The reward of Christian laborers shall be pro- 
 portioned, not to their success, but to their toil and 
 faithfulness. In the day of retribution, Christ will
 
 72 USEFUL CHRISTIANS. 
 
 say " Well done, good a.n<L faithful" not successful 
 " servant." The Christian husbandman, who from 
 a sterile soil reaps one sheaf, may secure a more abun- 
 dant reward than he, who in a more fruitful soil, with 
 less labor and care, reaps many sheaves. As God re- 
 garded with approbation the desire of David to build 
 him a house, which he was forbidden to erect, so in 
 eternity many an anxious desire to do good, that never 
 found an opportunity of displaying itself in acts, and 
 many a generous and noble scheme of usefulness, 
 which from untoward circumstances, perished in its 
 inception, will meet a bright reward; while many a 
 splendid plan of seeming usefulness, conceived in 
 vanity, prosecuted in self-confidence and ending in self- 
 exaltation, will receive the stamp of God's displeasure.
 
 LECTURE IV. 
 
 HAPPY CHRISTIANS. 
 
 IN many minds piety is, unfortunately, associated 
 with an austere disposition, a gloomy countenance, 
 retirement from the world, and an unceasing round of 
 penances, ever-flowing tears, and ever-resounding 
 groans. This is a great and most pernicious mistake. 
 The error, doubtless, has its origin in the tendency 
 of depraved human nature to superstition. Various 
 causes have contributed to increase the delusion. The 
 conflicts, painful self-denials, and bitter contrition 
 which frequently attend the commencement of a reli- 
 gious life, and which are clearly products of sin and 
 guilt, arc exaggerated, and placed to the account of 
 religion. Christians of a gloomy temperament, who are 
 generally sincere, and frequently active and efficient, 
 give, by their morose temper and forbidding manners, a 
 false impression of the influence of Christianity. The 
 ascetic tendency of human nature, which, among Ro- 
 manists, is cherished, and developed in penances and 
 monkery among Protestants, shows itself in excessive 
 scrupolosity, fault-finding, and a war on innocent, but 
 uncongenial enjoyments The Christian, it must be 
 conceded, has his troubles troubles in common with
 
 74 HAPPY CHRISTIANS. 
 
 other men, and troubles peculiar to himself; but he 
 has his consolations also. He has to bear the yoke of 
 Christ ; but the yoke is easy and the burden light. 
 He has his tears ; but tears have their own sweetness 
 too. The afflictions of the people of God are pre- 
 ferable to the momentary pleasures of sin. Why should 
 the Christian be melancholy ? What is there in the 
 service of Christ, the favor of God, or the hope of Heaven, 
 to cover him with gloom ? Why should he not be happy ? 
 Does he not possess all the elements of pure and perma- 
 nent felicity ? Let us, brethren, carefully examine into 
 this matter. The elements of Christian happiness are 
 1. A guiltless conscience. No man can be happy 
 with an upbraiding conscience. Let Belshazzar, the 
 impious King of the Chaldeans, amid the splendor 
 and revelry of his palace, with changed countenance, 
 loosened joints, and trembling knees, bear testimony 
 on this point. What has caused his sudden agitation 
 and panic ? The fingers of a man's hand have in- 
 scribed on the wall of his palace mystic characters, 
 which the wise men of Babylon cannot read. For 
 aught that is known, they may predict the speedy de- 
 liverance of the king from the besieging army of the 
 Medes, a long and prosperous reign, and the perpetu- 
 ation of his dynasty ; but conscience, calling to re- 
 membrance his intemperance, impiety, and presump- 
 tion, changes him into a coward, and fills him with 
 remorse and consternation. Peter, after the most 
 boastful protestations of attachment to his Master, 
 denied him at the first approach of danger, and just
 
 HAPPY CHRISTIANS. 75 
 
 as be was going to lay down his life for the disciples. 
 Jesus turned a grieved, anxious, compassionate look 
 on erring Peter ; and the keenness of his remorse and 
 the bitterness of his tears, should suffice to convince 
 us of the value of a guiltless conscience. And who, 
 beside a faithful Christian, possesses this blessing? 
 Walking iu the ordinances and commandments of the 
 Lord, he has a conscience void of offence toward men, 
 and toward God. " He that keepeth the law, happy 
 is he." The Christian may be falsely charged, his 
 motives may be misunderstood or misrepresented, and 
 all men may hold him iu derision ; but, like the moun- 
 tain top, towering above clouds and storms, he is in 
 perpetual sunshine enjoys the smile of his own con- 
 science, and the approbation of God. Of other bless- 
 ings he may be deprived, by the malice of foes, or the 
 chances of fortune ; but of a peaceful conscience, 
 neither men nor devils, neither fire nor sword, nor 
 disease, nor death can deprive him. Other posses- 
 sions need to be insured on earth, but this is insured 
 in Heaven. " O that thou hadst hearkened to my 
 commandments !" said God to rebellious Israel, " then 
 had thy peace been as a river, and thy righteousness 
 as the waves of the sea." Behold the majestic Mis- 
 sissippi, as its current, deep, wide, and rapid, rolls 
 on to the ocean so abundant, flowing, and exhaust- 
 less is the peace of the man who hearkens to God's 
 commandments. 
 
 '2. A clear ami abiding conviction that God reigns 
 in wisdom, righteousness, and faitltfulncss, over all
 
 76 HAPPY CHRISTIANS. 
 
 his works. In a world like this, affliction, soon or 
 late, must come, and come to all. Disappointments, 
 losses, disease, pain, and sorrows are the lot of mor- 
 tals; and neither faith, nor piety, nor prudence can 
 deliver us from it. " No chastening for the present 
 seemeth to be joyous, but grievous." To see our 
 property, which we have earned by toil, and amassed 
 by economy, squandered by dishonest agents ; to bury 
 our cherished companions, or our idolized children ; 
 or to be doomed to experience the slow, painful rava- 
 ges of incurable disease, is afflictive ; and nothing can 
 reconcile us to the calamity but the assurance that it 
 is a divine dispensation, wisely and graciously designed 
 for our spiritual good. This assurance every sincere 
 Christian may possess. Afflictions are among the 
 <( all things" which " work together for good to them 
 that love God." Chastisement yields the " peaceful 
 fruit of righteousness unto them which are exercised 
 thereby." Afflictions, light and momentary, work 
 out for the Christian " a far more exceeding, and 
 eternal weight of glory." This persuasion is emi- 
 nently adapted to quell the murmurings, to dissipate 
 the fears, and to soothe the griefs of a pious heart. 
 The patriarch Job knew and exemplified its sustain- 
 ing influence. " The Lord," he said, with a grateful 
 heart, " gave, and the Lord hath taken away" the 
 Sabean and Chaldean banditti, who plundered him of 
 his oxen, asses, and camels ; the fire from Heaven 
 which consumed his sheep ; and the tornado which 
 buried his sons and daughters, in the hour of their
 
 HAPPY CHRISTIANS. 77 
 
 festivity, under the ruins of their eldest brother's 
 house, were but ministers, unconsciously fulfilling Je- 
 hovah's will " the Lord hath taken away ; blessed," 
 continued the afflicted man, in pious resignation, 
 " blessed be the name of the Lord."* We have in 
 the history of Paul, the apostle, another striking il- 
 lustration of the comforting power of this conviction. 
 This eminent servant of Christ had a thorn in the 
 flesh sonic bodily affliction which was paiuful, rank- 
 ling, and intolerable as a thorn buried and festering 
 in the flesh. He besought the Lord that it might de- 
 part from him. The Lord did not comply with his 
 request, but did what was better. He promised to 
 his servant grace to sustain him under his affliction, 
 and disclosed to him its disciplinary tendency. There 
 was given to him a thorn in the flesh, the messenger 
 of Satan to buffet him, lest he should be exalted 
 above measure. " Therefore," said the apostle, " I 
 take pleasure iu infirmities, in reproaches, in necessi- 
 ties, in persecutions, iu distresses for Christ's sake ; 
 for when I am weak, then am I strong.''! My breth- 
 ren, if we see Christ on the throne, all beings, whether 
 good or bad, and all events, whether joyous or afflic- 
 tive, under his control ; and all ruled and ordered by 
 him for the good of his church, and the glory of his 
 name, we may well be submissive and cheerful in the 
 darkest hour of calamity. " The Lord reigneth ; let 
 the earth rejoice ; let the multitude of isles be glad 
 thereof." 
 
 * Jobi: 21. f 2 Cor. xii : 11.
 
 78 HAPPY CHRISTIANS. 
 
 3. Active efforts to do good. Idleness is the bane 
 of spiritual as well as of natural enjoyment. The 
 possessor of millions must pine in wretchedness if he 
 has no employment to occupy his mind, and give 
 healthful, invigorating exercise to the body. The 
 Christian who seeks mainly his own enjoyment, will 
 miss the object of his pursuit. Christian happiness 
 is incidental to proper Christian activity the neces- 
 sary fruit of well-doing. " Happy is he that hath mercy 
 on the poor."* " It is more blessed to give than to re- 
 ceive."! There is a blessedness in receiving, but a high- 
 er, nobler blessedness in doing and imparting good. The 
 Christian, who supplies the wants of the needy, or 
 saves a soul from death, tastes a bliss which the sel- 
 fish or indolent can never know. The desire of use- 
 fulness is among the elements of Christian character 
 an instinctive and mighty impulse of a new-born soul ; 
 and the opportunities of usefulness, which abound in 
 the world, are to be ranked among the high and 
 precious privileges of the sons of grace. It will gen- 
 erally, perhaps invariably, be found that the happi- 
 ness of the Christian is proportionate to the disinter- 
 estedness and diligence of his efforts to do good. Show 
 me a Christian full of doubts, gloom, and trouble, and 
 I can pretty certainly draw his character. He is a 
 religious epicure, seeking enjoyment rather than use- 
 fulness. He attends on religious privileges that he 
 may be fed ; but he desires to be fed, not that he may 
 
 * Prov. xiv : 21. t Ac* 8 xx : 35.
 
 HAPPY CHRISTIANS. 79 
 
 be strengthened for the performance of duty, but for 
 the gratification of feeding; and nothing can satisfy 
 his appetite but high-seasoned and stimulating food. 
 No wonder that he should become a religious dyspep- 
 tic, emaciated, feeble, and an intolerable self-burden. 
 But, if I wished to show you a happy Christian, I 
 would select one who is diligent in business, as well 
 as fervent iu spirit ; and who is diligent in business 
 that he may increase the means and the measure of 
 his usefulness, and more abundantly glorify his Lord. 
 4. A confirmed hope of Heaven. " If in this life 
 only we have hope in Christ, we are of all men most 
 miserable." Subjected as the Christian is to many 
 sacrifices, and often to severe persecutions on earth, 
 if he were not sustained and comforted by a hope be- 
 yond the tomb, he would be the most wretched and 
 pitiable of men. The hope of endless rest lightens 
 the toils and burdens of life. The storm-tossed mari- 
 ner, in the darkest hour of peril, is cheered by the 
 prospect of reaching his destined port. Hope, buoy- 
 ant hope, whispers, this tempest will be lulled, these 
 clouds will be dissipated, favoring winds will fill the 
 sails, and soon the smile and embrace of loved ones 
 will make amends for all this toil and danger. Man 
 is navigating the sea of life. Storms, whirlpools, and 
 breakers abound in this ocean. How cheerless and 
 melancholy would his lot be had he no hope of reach- 
 ing the haven of security and rest ? This hope the 
 Christian enjoys. He possesses " good hope through 
 grace " the hope of " an inheritance, incorruptible,
 
 80 HAPPY CHRISTIANS. 
 
 undefiled, and that fadeth not away " a hope founded 
 on the divine promises, and confirmed by the divine 
 oath a hope which is " as an anchor of the soul, both 
 sure and steadfast, and which entereth into that with- 
 in the veil." 
 
 " A hope so much divine, 
 May trials well endure." 
 
 The Christian may have toils here, but he shall 
 have rest in Heaven he may have sorrows here, but 
 he shall have joys in Heaven he may have persecu- 
 tions here, but he shall have a crown in Heaven he 
 shall have death here, but he will have eternal life in 
 Heaven ; and the firm and vivid hope of Heaven can 
 sweeten the toils, heal the sorrows, and blunt the per- 
 secutions of earth, and triumph over the fear of death. 
 
 5. The love of God in the heart. " The love of 
 God is shed abroad in our hearts by the Holy Ghost, 
 which is given unto us."* It is not easy to explain 
 fully the nature of this operation : it may be expe- 
 rienced, but not described. It is a sense of the divine 
 favor, produced by the indwelling influence of the 
 Holy Spirit, filling the heart with gratitude, love, and 
 joy. To this blessed influence the Christian is no 
 stranger. The Holy Ghost dwells with him to com- 
 fort, refresh, and invigorate him. He knows, by sweet 
 experience, that " the kingdom of God," is not only 
 " righteousness," but " peace and joy in the Holy 
 G-host."t He has " fellowship with the Father, and 
 
 *Rom. v:6. f Rom. xiv: 17.
 
 HAPPY CHRISTIANS. 81 
 
 with his Son Jesus Christ.''* Sceptics, worldlings, 
 and formalists may deride him as a visionary ; but he 
 cannot be cheated out of his own experience. He 
 knows that he has found in the service of Christ, and 
 in the pervasive, subduing influence of his Spirit, a 
 light, a tranquillity, a joy, a rapture, and an elevation 
 above the world, which could be found no where else. 
 How delightful was the hour when first, with a heart 
 crushed by a sense of its vilencssand guilt, he trusted 
 in Jesus, saw his fullness and glory, felt his pardon- 
 ing love, and, with unutterable affection, devoted him- 
 self to his service. It was the joy of an espousal 
 the blessedness of a new and spiritual existence 
 which may well be described as " joy unspeakable, 
 and full of glory." The Christian may, in after years, 
 lament the absence of that ardent affection and lively 
 joy which characterized his conversion to Christ ; but 
 if he has less ardor, he has more stability, and if he 
 has less joy, he has more tranquillity. If ho is, as he 
 ought to be, a growing Christian, the love of God in 
 his heart will be a perennial fountain of peace and 
 joy a fountain which no earthly vicissitudes can 
 dry or pollute. With the pious Newton, he may 
 sing 
 
 ' While blessed with a sense of his love, 
 
 A palace a toy would appear; 
 And prisons would palaces prove, 
 
 If Jesus would dwell with me there." 
 
 * 1 John i : .'$.
 
 82 UAPPY CHRISTIANS. 
 
 Concerning Christian happiness I have two remarks 
 to make 
 
 1 . It is not perfect, either in kind or degree. Per- 
 fect bliss belongs to Heaven is the consummation of 
 the Christian's hope. The purest joy of the believer 
 in the flesh is tainted with self and the world ; and his 
 highest rapture falls far short of the heavenly felicity. 
 He learns from his own experience, as well as from 
 the Scriptures, that the present life is a mixture of 
 joy and sorrow, hope and fear, conflict and triumph, 
 sunshine and clouds; and he is, or, at least, aims to 
 be, content with such enjoyments as are allotted him 
 on earth, and to wait for his full fruition in heaven. 
 
 2. It is greatly modified by natural temperament. 
 Conversion does not involve the change of a man's 
 natural temperament. If, in consequence of an unfor- 
 tunate physical organization, he was, before conversion, 
 gloomy, desponding and unhappy, he will not only re- 
 tain this temperament after his change, but his piety 
 will receive a coloring from it. This observation is 
 true of every possible development of the natural 
 temper. Christian happiness is sometimes diminished, 
 or, for a season, entirely prevented sometimes greatly 
 increased and sometimes rendered quite equivocal, 
 by the physical temperament. If a man's temper is 
 timid, desponding and gloomy, his piety, however con- 
 scientious and consistent, is likely to yield him but 
 little enjoyment. If his temperament is confiding, 
 sanguine and cheerful, his mind will readily receive 
 religious comfort, and derive encouragement from the
 
 HAPPY CHRISTIANS. 83 
 
 divine promises or providences. If his mind is of a 
 subtle, metaphysical, disputatious turn, his piety will 
 almost certainly prove equivocal, and his enjoyment 
 unsatisfactory. 
 
 In closing, I notice four classes of persons 
 
 1 . Some are happy but are not Christians. They 
 are of a fortunate temperament, healthful, prosperous 
 and cheerful ; but they do not fear God, nor trust in 
 Christ, nor even desire to be religious. Their happi- 
 ness is worldly, unsubstantial, and evanescent; and 
 yet renouncing God and Heaven, they take it as their 
 best, their only portion. 
 
 2. Some are Christians, but not happy. I have 
 already described this class. Their condition is safe, 
 but unenviable. I have known many such Christians 
 sincere, conscientious and faithful, a burden to them- 
 selves, and of no great use in the world worthy, in- 
 deed, of our-confidcnce and love, but at the same time 
 claiming mir pity and indulgence. 
 
 3. Sfne arc neither Christians nor happy. This 
 numerous class seek happiness from the world, and 
 find it not. Forsaking the fountain of living waters, 
 they hew for them selves broken cisterns, which can 
 hold no water. They toil, build, plant, accumulate, 
 travel, study, feast, dance ; but find by painful expe- 
 rience the truth of Solomon's words "All is vanity, 
 and vexation of spirit." 
 
 4. Sonic arc happy Christians. This cla.s I have 
 aimed particularly to describe. 1 cannot, however, 
 more appropriately conclude this Lecture than by
 
 84 HAPPY CHXISTIANS. 
 
 giving a r brief account of an interesting specimen of 
 this class of Christians. Sister GRACE BLISS was poor 
 in the things of this world, but " rich in faith" "rich 
 toward God." For the long period of twenty years 
 she suffered from the ravages of a slow, painful, and 
 incurable disease. She was seldom entirely free from 
 suffering, and never from debility. Most of the time, 
 she was confined to her room, frequently to her bed, 
 and sometimes her pain was severe. It was, however, 
 at all times, a source of pleasure and profit to visit 
 her room. To say that she was resigned would con- 
 vey a very inadequate conception of the state of her 
 mind. She was cheerful happy joyous. No mur- 
 muring word ever escaped her lips. No cloud of de- 
 spondence ever darkened her countenance. She was 
 supported mainly by the kindness of friends whom 
 her gentle and fond spirit had won, and who found 
 pleasure in supplying her few wants ; and this kind- 
 ness made the most delightful impression on her heart, 
 and called forth the warmest utterances of gratitude. 
 Cut off by her situation from all active participation 
 in efforts for the promotion of religion, she did not 
 cease to cherish an earnest interest in the prosperity 
 of the church of which she was a member, and the 
 triumphs of evangelical piety in the world ; and she 
 took great pleasure in contributing a pittance from 
 her very limited resources to the promotion of the 
 cause of Christ. The philosopher would have found 
 it profitable to visit her lowly dwelling. There he 
 might have learned, better than he could have learned
 
 HAPPY CHRISTIANS. 85 
 
 in almost any other place, lessons of deep import 
 the power, excellence and value of the Gospel the 
 essential dignity of true holiness the sustaining, com- 
 ferting power of divine grace and the utter worth- 
 lessness of all earthly wealth and grandeur in compari- 
 son with the benefits of sincere piety. 
 
 But the character of this lovely saint may be best 
 illustrated by a story which I have heard concerning 
 her. It bears striking signs of verisimilitude. Mr. 
 Markwcll, a pious and worthy man, resided in the 
 neighborhood of Grace Bliss. He knew her well, 
 and could but wonder at her uniform cheerfulness in 
 poverty and suffering. He had an interesting group 
 of children, for whose happiness, and, especially, moral 
 und religions improvement, he felt constant solicitude. 
 One day he said, " My children, to-morrow I will take 
 you to sec a Womler, but I will not let you know 
 what it is, till you see it." The children were greatly 
 delighted at the prospect of seeing a sight, and their 
 fancies were busily employed to find out what it might 
 be. One guessed that it was a panorama another 
 that it was a menagerie James thought it must be 
 a fine picture and little Jennie that it was a pretty 
 landscape. All looked forward with irrepressible de- 
 sire to the time when they should go to see the H o;t- 
 dn-. At length the longed-for Lour arrived, and Mr. 
 Markwell,bt the head of his gleeful band, set out to 
 show his children the promised sight. His steps were 
 directed to an obscure and uninviting sulturb of the 
 city. As they turned one street after another, among
 
 86 HAPPY CHRISTIANS. 
 
 the lowly and uncomfortable looking dwellings, the 
 children began to inquire, " What can father find in 
 this part of the city worth seeing ?" Having at last 
 reached a low, dilapidated and cheerless looking shed, 
 Mr. Markwell stopped, and said, " My children, see 
 that building how low, and mean it looks Do you 
 think that any body living in such a house as this can 
 be happy?" They all replied, " No !" It is not sur- 
 prising they should have thought so. Their own taste- 
 ful, neat and spacious home, the abode of love and 
 peace, was so unlike this comfortless shanty. " I have 
 brought you here, my dear children," continued Mr. 
 Markwell, " that you may see that happiness don't 
 depend on fine houses, and fine furniture, but that one 
 may be happy in poverty and suffering." They en- 
 tered the humble dwelling. The cheap and scanty 
 furniture of the room was clean, and well arranged, 
 for the hand of a fond and faithful sister, the insepa- 
 rable companion of Grace, was there. On a low cot, 
 in one corner of the room, lay the Wonder Miss 
 Grace Bliss emaciated, pale, feeble, suffering from 
 a pain in her breast, and a difficulty of respiration. 
 After the usual courtesies, Mr. Markwell said, ' : Miss 
 Bliss, I have brought my children here, that you may 
 teach them that a person in your situation can be hap- 
 py." " My dear children," said she, as the habitual 
 serenity of her countenance changed into a radiant 
 smile, and the big tears glistened in her eyes, " I am 
 happy, and I have great cause to be. You see me 
 lying on this bed, poor, weak and suffering ; but the
 
 HAPPY CHRISTIANS. 87 
 
 Lord is very kind to me. I have many good friends, 
 who supply my wants I have an angel sister, who 
 nurses me and I have a Bible, in which I can read 
 God's precious word. I hope soon to die, and go to 
 heaven. There I shall see Jesus that's enough ! I 
 used to beguile many a tedious hour in singing I 
 can't sing now my voice has failed but there I 
 shall sing like an angel. Even now, children, I have 
 sweet foretastes of heaven. In the still hours of the 
 night, I pray to my heavenly Father, and he fills my 
 heart with love, peace and joy. I seem to be on the 
 very verge of heaven. I would not change places 
 with a king." She then repeated, with deep feeling, 
 the beautiful lines of Wesley : 
 
 " 0, what are all my sufferings hero, 
 
 If, Lord, thou count me meet, 
 With that enraptured host t' appear, 
 And worship at thy feet." 
 
 Mr. Markwcll said to her, " Sister Grace, for what 
 would you exchange your hope in Christ ?" " For 
 nothing," was her prompt reply, "but a scat at the 
 right hand of God." " Well," continued he, if the 
 Lord would grant you one wish, what would it be ?" 
 The children thought, surely, she would wish for 
 health, or a good house, or some worldly blessing, and 
 even Mr. RLirkwcll- supposed that she would wi>h for 
 an increase of faith, or joy, or some spiritual blosing; 
 but she answered, with an earnestness peculiar to her- 
 self, " I would wish that all the world might love 
 CMirist. '
 
 88 HAPPY CHRISTIANS. 
 
 The children, after having placed in the hands of 
 Miss Grace the money which their father had given 
 them to pay for seeing the Wonder, returned to their 
 home as much pleased as if they had seen a menage- 
 rie, a panorama, or a palace, and far more instructed 
 and benefitted. 
 
 Years have passed away since the death of Grace 
 Bliss. It was as peaceful as her life had been godly. 
 Her bodily struggle was long and severe, but her soul 
 continued cloudless, calm, and joyous. The grass has 
 grown luxuriantly over her grave. No monument 
 marks the resting place of her dust. But she is still 
 held in fragrant remembrance by many who knew her. 
 
 And now, my dear hearers, we should all be happy 
 Christians. God has made ample provision for our 
 spiritual enjoyment. " The word of grace," " the 
 throne of grace," and " the Spirit of Grace," are all 
 accessible to us. With such sources of consolation 
 open to us, we may well endure all the ills of life. If 
 you are happy Christians, I sincerely congratulate 
 you. Let us keep the prize of our high calling before 
 us; and, with steady, undiverted feet, press towards 
 it. A pleasant service, and unfailing sources of con- 
 solation here, with a glorious reward hereafter, should 
 surely satisfy us. " May the peace of God, which 
 passeth all understanding, keep your hearts and minds 
 through Christ Jesus." Amen.
 
 LECTURE V. 
 
 D5TBTING CHRISTIANS. 
 
 CHRISTIANS, even the best, are, in this world, im- 
 perfect. As there are no two plants or animals, so 
 there are no two Christians exactly alike. Moral ex- 
 cellences and defects are combined in believers in end- 
 less variety. All bear the image of Christ, but all do 
 not resemble him in the same degree, nor reflect the 
 same lineaments of his character. One is most re- 
 markable for humility, another for love, a third for 
 devotion, a fourth for conscientiousness, and so on, 
 through the whole circle of features which constitute 
 " the beauty of holiness." All these qualities are 
 greatly modified by constitution, early discipline, 
 habits, associations, and many other influences. Having 
 described four classes of Good, I shall now proceed to 
 delineate several classes of Defective Christians. 
 
 I begin with Doubting Christians. Of this class 
 brother Thomas Little-faith is a pretty fair speci- 
 men. Having been long, and somewhat intimately 
 acquainted with him, and having had many opportu- 
 nities of observing his peculiarities, I will describe 
 him, as the representative of his class. 
 
 Brother Little-faith is a good num. All his neigh-
 
 90 DOUBTING CHRISTIANS. 
 
 bors give him credit for sincerity, conscientiousness, 
 and uprightness of conduct. He is no stracger to tho 
 power of divine grace. His religious experience is 
 deep, various and evangelical. He wept over his sins, 
 fled to Christ for refuge, enjoyed the consolations of 
 the Gospel, and earnestly dedicated his powers and 
 possessions to the service of the Lord. He was cor- 
 dially admitted into church fellowship, and has since 
 done nothing to demand his expulsion from it, or to 
 bring a strong suspicion on the genuineness of his 
 piety. 
 
 But brother Little-faith is a great doubter. He 
 does not question the inspiration of the Scriptures, 
 the divinity of Christ, the necessity of regeneration, 
 and the sanctifying influence of the Spirit, or, indeed, 
 any vital doctrine of Christianity. All his feelings 
 and habits incline him to the orthodox side in reli- 
 gion. His doubts have respect, not to divine truth, 
 but to his own spiritual state to the genuineness of 
 his" piety. He is generally, more or less, uncertain 
 whether he is a child of grace. He has hours of light 
 and confidence, but usually they are succeeded by days 
 of depression and gloom. His doubts are no part of his 
 piety; but a defect and blemish in his character. 
 Had he more grace, he would have fewer doubts ; and 
 had he fewer doubts, he would be a better Christian. 
 
 I am aware that some Christian teachers maintain 
 that doubts are incompatible with a state of piety. 
 " Can a man," they ask, " pass from darkness to 
 light, from d?ath to life, without knowing it ?" They
 
 DOUBTING CHRISTIANS. 91 
 
 consider faith to be essentially of the nature of as- 
 surance. The subject is entitled to candid conside- 
 ration. Certainly, persons, having a high reputation 
 for piety, have been annoyed by doubts of their 
 acceptance with God. It will, perhaps, be difficult to 
 find a man, of serious, earnest piety, who has not oc- 
 casionally had his mind clouded with doubts. If 
 doubts are inconsistent with the genuineness of piety, 
 brother Little-faith can lay no claim to it a conclu- 
 sion to which he might be easily led. I will endeavor 
 to place this matter in a Scriptural light. 
 
 Faith, like other Christian graces, is, in the begin- 
 ning, generally imperfect and feeble. It is capable 
 of growth, and invigoration. " The apostles said unto 
 the Lord, Increase our faith."* "We are bound to 
 thank God always for you, brethren," wrote Paul to 
 the church of the Thessalonians, " as it is meet, be- 
 cause your faith grmccth exceedingly."! But faith, 
 which excludes all doubt, is full assurance matured 
 faith and admits of no increase. In the Scriptures 
 wo read of " weak faith," " strong faith," and " the 
 full assurance of faith." It is admitted that the 
 " faith" referred to in these passages is not a persua- 
 sion of acceptance with God, but of the truth of his 
 word ; nevertheless, any doubt of the truth of his word, 
 must imply a corresponding doubt of acceptance with 
 him. If faith is weak attended with doubts tlion 
 the persuasion of acceptance with God is equally 
 
 * Luke xvii : v. f li Thrss. i : 8.
 
 92 DOUBTING CHRISTIANS. 
 
 weak and unsatisfactory. If faith grows, .then the 
 persuasion of acceptance with God increases. And, 
 finally, if faith is matured into full assurance, then 
 the persuasion of acceptance with God rises to an un- 
 doubting conviction. This view of faith corresponds 
 with the exhortations to self-examination, and the cau- 
 tions against self deception, with which the Scriptures 
 abound. " Let no man deceive himself."* " Examine 
 yourselves whether ye be in the faith ; prove your own 
 selves. Know ye not your own selves, how that Jesus 
 Christ is in you, except ye be reprobates."! But if 
 faith implies assurance certainty there is no need 
 that a believer should examine, or try himself. He 
 knows that he is converted and needs not inquire 
 into his state. It would be about as reasonable to ex- 
 hort a man to examine whether he has a head on his 
 shoulders as whether he is possessed of saving faith, 
 if one is as certain as the other. What a man knows, 
 he cannot doubt ; and what he does not doubt can de- 
 mand no examination no farther proof. Every vital 
 Christian knows that he has been the subject of a 
 change a great, internal and abiding change but 
 whether it is that divine, gracious change termed in 
 the Scriptures the new birth, or conversion, he may be 
 in painful uncertainty. He knows that he has faith, 
 but whether it is that soul purifying faith the "faith 
 of God's elect" which is inseparable from the state 
 of salvation, he may seriously doubt. Indeed, faith, 
 and a consequent persuasion of acceptance with God, 
 
 * 1 Cor. iii ; 18. t 2 Cor. xiii : 5
 
 DOUBTING CHRISTIANS. 93 
 
 exists in every conceivable degree, from the trembling 
 hope of the young convert to the assured confidence 
 of the matured Christian. Quite certain I am, too, 
 that the persuasion of one's acceptance with God, does 
 not always keep pace with the assurance that Chris- 
 tianity is true. There may be a strong conviction of 
 the truth of the Scriptures, and this conviction may 
 be overborne by the turbulent propensities of an uu- 
 sanctified nature. The faith which justifies is not 
 mere speculation a cold assent to the truth of Chris- 
 tianity but a cordial embracing of the Gospel as the 
 means of deliverance from sin and guilt an exercise 
 which supposes repentance a new heart an obedient 
 spirit. And whether our faith is of this character 
 may well awaken intense anxiety, lead to thorough 
 self-examination, and be involved in serious doubts. 
 
 But to return to the character of brother Little- 
 faith. We are naturally led to inquire what are the 
 aourccs of his distressing doubts ? I am not so 
 thoroughly acquainted with his life as to be confident 
 of all the causes of his moral infirmity : I am, how- 
 ever, quite certain as to some of them. 
 
 His doubts may be traced in part to his natural 
 temperament. 
 
 This is gloomy and desponding. He looks at the 
 dark side of every thing. He sees nothing but spots 
 on the sun ; and these, he imagines, are porten- 
 tous of dreadful calamities. He in full of painful 
 anticipations as to the future: ho dreads famine
 
 94 DOUBTING CHRISTIANS. 
 
 dreads pestilence dreads wars and dreads the 
 overthrow of all order and piety. Nothing pre- 
 vented him from becoming a Millerite, but his good 
 fortune to reside beyond the excitement created by 
 the Advent doctrine. A few straggling tracts and 
 papers devoted to the support of Mr. Miller's pecu- 
 liar notions reached him, and filled his mind with 
 anxiety. For a while he could talk of nothing but 
 the second Advent, and though he professed to reject 
 the new doctrine, it was plain that he was in doubt 
 on the subject. No wonder that he should contem- 
 plate Christianity under the most forbidding aspects, 
 and his own character in the most discouraging light. 
 That he should be more impressed by the threaten- 
 ings than the promises of the Gospel, by the diffi- 
 culties than the privileges of religion, is in perfect 
 harmony with his natural temper. That he should 
 be more encouraged by his attainments than dispirit- 
 ed by his imperfections, would imply a physical 
 change, which grace does not effect. 
 
 The doubts of brother Little-faith spring in a 
 measure from false views of the evangelic scheme of 
 salvation. Whether from erroneous teaching, or 
 from the unfortunate tendency of his mind, I cannot 
 say ; but I know he is prone to seek comfort and 
 hope, not so much from the perfect sacrifice of Christ, 
 the fullness of his grace, and the faithfulness of his 
 promise, as from such marks of piety as he can find 
 in his heart and life. He seeks consolation in the 
 state of his own heart, rather than from the unfailing
 
 DOUBTING CHRISTIANS. 95 
 
 eources of it, which God has opened by the death of 
 his Son, and the revelations of his grace. He does 
 not examine himself too closely, nor over-estimate his 
 own weakness, imperfections, and unworthincss ; but 
 he does not duly meditate on the fullness aud freeness 
 of redeeming love, nor properly appreciate the faithful 
 intercession of our great High Priest. His thoughts 
 dwell on the virulence of his disease, almost to the 
 exclusion of the divinely-appointed and efficacious 
 remedy. If he could be brought fully to understand 
 that he must be saved, if he is saved at all, not by his 
 own worthiness, but the exercise of an humble, child- 
 like, cordial trust in Christ a trust which leads to 
 an earnest obedience to his commands he would 
 surely have fewer doubts, and more religious enjoy- 
 ment. But, alas for him ! when told of a Saviour's 
 love, he laments the hardness of his heart when the 
 fullness of the Redeemer's sacrifice is set before him, 
 he anxiously searches in himself for some warrant to 
 trust iu it when the inestimable privileges of the 
 Gospel are freely offered to him, he fears that his uu- 
 worthiuess will exclude him from all participation of 
 them in short, wheu a free, and perfect salvation is 
 preached to him, his remembrance of his past sins, 
 und a sense of his present infirmities, seem to hide it 
 from his eyes, or convert it into a means of more fear- 
 ful condemnation. 
 
 Another source of doubting to brother Thomas 
 Little-faith is the. sujyxjscd inferiority of his oirn cx~ 
 to that of other Christians. He had a neih-
 
 96 DOUBTING CHRISTIANS. 
 
 bor Mr. Wildman who had a remarkable expe- 
 rience, and was fond of telling it. Mr. Wildman had 
 a weak judgment, with an ardent, excitable tempera- 
 ment. His religious education had been neglected, 
 and he was ready to embrace the most extravagant 
 fancies. His experience if it may so be called was 
 certainly singular. He went to bed at night, entirely 
 unconcerned on religious subjects fell asleep, and 
 dreamed that he saw heaven opened, and many of his 
 departed friends there. It was a bright, beautiful 
 and happy place, and Jesus invited him to enter in, 
 and share its blessedness. He made an attempt to 
 cross the narrow stream, which separated him from the 
 joyous society, upset his boat, sunk in the stream, 
 thought himself lost, and in the struggle awoke, in 
 deep distress. He was now under strong conviction of 
 sin. After spending several hours in prayer for 
 mercy, he again fell asleep, and dreamed. He thought 
 Jesus came to him, spoke words of consolation, and 
 helped him into heaven, where he heard the songs of 
 saints and angels ; and he awoke in an ecstacy. Ho 
 now thought himself converted, and gave indulgence 
 to the most rapturous joy. I will not affirm that 
 Mr. Wildman was not converted. His experience 
 was exceedingly visionary and unsatisfactory, though 
 he did not appear to be wholly destitute of religious 
 knowledge and feeling. His life too proved to be as 
 inconsistent as his experience was strange. "Ah," 
 said brother Little-faith, " if I had such an expe- 
 Wildman, I should be satisfied I
 
 DOUBTING CHRISTIANS. 97 
 
 should then knoio that I am converted." And yet 
 every discriminating Christian who knew the two men, 
 had far greater confidence in the piety of Thomas Lit- 
 tie-faith than of Mr. Wildman. 
 
 Another cause of the doubts of brother Little-faith 
 is, certainly, his neglect of known duties. Some of 
 his neglects have come to my knowledge ; and these, I 
 fear, are but specimens of his failings. He usually 
 refuses to pray in social prayer-meetings, though he 
 possesses a fair gift in prayer. Sometimes he stays 
 away from the prayer-meeting, lest he should be called 
 on to lead in the exercise ; and when he is present, he 
 is apt to take the most remote and unobserved seat, 
 to indicate that he is anxious not to be invited to offer 
 prayer. He does not wholly neglect family worship 
 his conscience will not permit him to do that but 
 it is generally a task and burden tu him, and he is glad 
 of any plausible apology for neglecting it altogether. 
 He occasionally takes a class in the Sunday school, 
 but his attendance is so irregular, that he is soon de- 
 serted by it, or dismissed by the superintendent. Now 
 it is not surprising that he should have doubts and 
 fears. He nurses them by his culpable neglects. It 
 would be strange if he did possess the full assurance 
 of hope. It is contrary to all the principles of Chris- 
 tianity that the negligent, slothful and disobedient 
 should enjoy strong confidence and hope. 
 
 I cannot speak confidently, but I have a suspicion 
 that brother Little-faith'' s characteristic infirmity may 
 be traced in some degree, to secret sins. The tempta-
 
 98 DOUBTING CHRISTIANS. 
 
 tion to secret is much stronger than to open sins. 
 The public eye, even the presence of a child, restrains 
 many persons from sins from which the All-seeing Eye 
 of the infinite Judge could not : A desire to appear 
 consistent, to secure the approbation of friends, and to 
 command the respect even of enemies, is a strong prin- 
 ciple of action, and auxiliary to other, and better prin- 
 ciples, in preserving good men from transgression. 
 But this motive fails to exert any influence in with- 
 holding them from secret sins. The promise of con- 
 cealment is one of the most dangerous motives by 
 which Satan seduces men into evil ; and good and 
 strong men may fall under its power. Brother Lit- 
 tle-faith is, I trust, good, but he is not strong. He is 
 not so confirmed in religious principles, nor so forti- 
 fied by knowledge, experience, and virtuous habits, as 
 to be above suspicion. I do not mean to slander him 
 I would not set an example of evil speaking but I 
 desire to be faithful. He has not made me his father 
 confessor ; but I would kindly inquire, whether these 
 groans, and tears, and distressing doubts, may not have 
 their origin in some secret but evil indulgence ? I 
 should not propound this question, had not some facts, 
 which I deem it not proper to mention, come to my 
 knowledge, and did I not judge that Christians of his 
 class may be profited by the inquiry. I would have 
 him, and the class which he represents, earnestly cry 
 with the Psalmist " Search me, God, and know my 
 heart : try me, and know my thoughts : and see if 
 there be any wicked way in me, and lead me in the
 
 DOUBTING CHRISTIANS. 99 
 
 way everlasting,"* and " cleanse thou me from secret 
 
 faults."! 
 
 The Effects of these habitual doubts on the charac- 
 ter and influence of brother Little-faith are- v obvious 
 and deplorable. * 
 
 He has, I need hardly say, but little religious en- 
 joyment. He has occasional sunshine, but clouds 
 usually cover his skies. Moments of joy. and months 
 of wo seem to be his lot on earth. In seasons of re- 
 ligious revival, while other Christians are refreshed, 
 filled with joy, and actively laboring for Christ, he, 
 poor soul, is most uncertain and anxious about his 
 spiritual state instead of songs, he utters groans 
 instead of laboring to win souls for Christ, lie is ab- 
 sorbed in concern for his own salvation. On one oc- 
 casion, I was provoked with him outright. It was at 
 the close of a most glorious meeting. Young con- 
 verts, with .smiling faces, and glad hearts, wore sitting 
 in a group, to receive a few words of parting advice 
 from their spiritual fathers; and many anxious, weep- 
 ing, broken-hearted sinners were in attendance to 
 listen to appropriate instruction, and to share in the 
 intercessions of tlje faithful. It was a heavenly time 
 every heart was moved. What Christian, under 
 such circumstances, could think of himself? Why, 
 brother Liltlejaith, who had been many years a pro- 
 fessor of religion, came forward in the presence of tlie 
 assembly, fell on his knees, and with piteous cries, re- 
 
 * IN. cxxxix: 24-2-1. t !' *'* *-
 
 100 DOUBTING CHRISTIANS. 
 
 quested that special prayer should be offered up for 
 him. The request was sadly out of harmony with the 
 occasion, and seemed to strike uo responsive chord in 
 any bosom ; but it was in perfect unison with the 
 man's character. A scene which filled other Chris- 
 tians with joy, served only to increase his doubts and 
 gloom. 
 
 At another time, I saw the poor man on the very 
 verge of despair. There was a lively state of reli- 
 gious feeling in the church of which he was a member. 
 For a considerable time he had been in a cold, apa- 
 thetic condition. Now he became pretty thoroughly 
 awakened. He remembered the past with remorse, 
 and anticipated the future with dread. He was seized 
 with the conviction that he had committed the unpar- 
 donable sin. No arguments could convince him of his 
 mistake no promises afford him any relief and no 
 sympathy soothe his sorrow. I saw him in the house 
 of God at the close of a searching and impressive ser- 
 mon on the subject of backsliding. His countenance 
 would have moved a heart of stone. It was almost 
 black with despair. He could not weep, and did not 
 dare to pray. All my efforts to instruct, encourage 
 and comfort him were vain ; and I left him seriously 
 fearing that his reason would be overthrown. After 
 a few days, however, he found relief from his distress- 
 ing fears, was filled with joy, thought that he had 
 never before been converted, and applied to be re-bap- 
 tized. It was not long, however, before his doubts 
 were as numerous, and his gloom as dense as ever.
 
 DOUBTING CHRISTIANS. 101 
 
 Were the renewal of his faith admitted as a valid plea 
 for his re-baptism, there is no telling how often it 
 might be necessary to repeat the rite. 
 
 Brother Little-faith is a very inefficient Christian. 
 I hope he will reach heaven, for although he frequently 
 turns aside, he seems to be pursuing the right road. 
 In the judgment of charity, he has " the root of the 
 matter" in him, though it bears but little fruit, and 
 that very defective. I fear, however, that he will 
 never do much good in this world. His whole life is 
 tinged, yea, dyed, with his constitutional infirmity. 
 His time is wasted in needless delays. A disposition 
 to procrastinate is an essential element of his charac- 
 ter. He must long meditate, inquire, and weigh op- 
 posing motives, before he can decide the plainest ques- 
 tion of duty ; and when he has decided there is no 
 certainty that his decision will not be reversed in an 
 hour. He was five years under painful conviction of 
 bin, before he found any comfort in believing; and 
 then seven years elapsed before he could gain his con- 
 sent to be baptized, and unite with the church; and, 
 at last, he went forward in these duties with great un- 
 certainty and trembling. This is about his usual 
 speed. He is always intending, very sincerely, no 
 doubt, to do better, but the time of action is slow in 
 arriving. And when he does engage in any religious 
 cntcrprize, he lacks the earnestness and vigor which 
 are requisite to ensure success. I once heard him 
 pray, when the church was in a most revived and pleas- 
 ing state, and a person, judging from his prayer,
 
 102 DOUBTING CHRISTIANS. 
 
 would Lave concluded that the last spark of piety on 
 earth had been extinguished, and Satan had undis- 
 puted sway over mankind. It was made up of the 
 most piteous confessions of coldness, stupidity, and 
 barrenness ; correct utterances, no doubt, of his own 
 feelings, in which his fellow worshippers did not, at 
 the moment, sympathize. He never projects any 
 scheme of usefulness, and when from the demands of 
 conscience, or a regard to his reputation, he aids in 
 the execution of those planned by others, he never 
 fails, by his expressive gestures, or more expressive 
 words, to indicate his conviction of their worthlessness, 
 or impracticability. I must do him the justice to say 
 that he contributes of his substance, with an average 
 liberality, to the support of his church, and the spread 
 of the Gospel ; but, with this exception, he is of little 
 service to the cause of Christ. 
 
 Brother Little-faith, I must add, does, in some re- 
 spects, exert an injurious influence in the world. 
 His life is a libel on Christianity. His countenance, 
 conversation and groans seem to proclaim that Christ 
 is a hard master, his service a cruel bondage, and his 
 servants the most oppressed and miserable vassals on 
 earth. I know he would not dare to utter, and does 
 not believe such sentiments he believes the very re- 
 verse but still his life gives currency to them. Ac- 
 tions speak more loudly than words. The world will 
 judge of Christians more by what they do than what 
 they say more by the spirit they manifest, than the 
 profession they make. This is not to be censured or
 
 DOUBTING CHRISTIANS. 103 
 
 lamented. " By their fruits ye shall know them." 
 The world, too, will judge of Christianity more by what 
 they see of it in the deportment and spirit of its pro- 
 fessors, than by its prineiplcs and precepts recorded in 
 the Scriptures. What then must be the impression 
 of Christianity derived by the world from the life of 
 brother Little-faith ? They must conclude that it is 
 a compound of uncertainty, gloom and distress, fruit- 
 ful only in groans, and promising not much more in 
 the life to come than it yields in this. Such, indeed, 
 was precisely the impression that it made on his sis- 
 ter, a sprightly and interesting young 'lady. " If 
 this," said she, on witnessing some of his painful con- 
 flicts, " is religion, I wish to keep as far from it as 
 possible." 
 
 Little-Jaith is the representative of a pretty nume- 
 rous class of Christians. They may be found within, 
 and straying around, almost every church. Most 
 Christiana, at one time or another, belong to this fra- 
 ternity. Few of them, throughout life, escape this in- 
 firmity; but old Christians have le*s of it than young 
 converts, and active, useful Christians are least likely 
 to be affected by it. 
 
 I have a few words of counsel to offer to Litflr-faitk 
 and his brethren, which, I fear, will not prove accepta- 
 ble, and which, judging from my past experience, an: 
 not likely to prove very useful. 
 
 1. Think more of Christ <nul A.v.s of snf. V 'U 
 constantly dwell, in your meditations, on your owu 
 infirmities and short comings your temptations aud
 
 104 DOUBTING CHRISTIANS. 
 
 dangers your poverty and unworthiness ; and these 
 can yield you naught but shame, distrust and sadness; 
 but think of Christ his love to you the efficacy of 
 his atonement the prevalence of his intercession 
 the faithfulness of his promises the pleasantness of 
 his service and the glory of his kingdom ; and these 
 subjects will exhilerate your spirits, invigorate your 
 faith, inflame your love, and fit you for a life of use- 
 fulness. 
 
 2. Ijdbor more, and groan less. Your infirmity is a 
 spiritual dyspepsy; if not induced, at least, greatly 
 aggravated, by inactivity ; and it can be cured only 
 bjr an opposite regime. Groaning is but a symptom 
 of the malady, and can never tend to mitigate its 
 severity ; but labor laboring for salvation for souls 
 for Christ, will tend to soothe, if it does not cure it. 
 Rise then, brethren, and enter on your appropriate 
 toils. The fields before you are white to harvest, and 
 you are invited to share in the labors and rewards of 
 the reapers. 
 
 3. Pray more, and complain less. You complain 
 of your want of faith want of love and want of 
 joy of your evil thoughts your sore temptations 
 and your disheartening gloom. We are tired of your 
 complaints they neither edify us, nor profit you. 
 
 " Were half the breath thus vainly spent, 
 To Heaven in supplication sent, 
 Your cheerful songs, would often be, 
 Hear what the Lord hath done for me."
 
 DOUBTING CURISTIANS. 105 
 
 4. Seek a nutritious spiritual aliment. If a vicious 
 taste should cause you to read novels ; or even exciting 
 religious books, in preference to the Scriptures, no 
 wonder you should be sickly and feeble. The un- 
 adulterated Word of God is the Christian's proper, 
 spiritual nutriment ; and if he reads, studies, and 
 " inwardly digests" its sacred truths, he will be nour- 
 ished, refreshed, and fitted for usefulness. The Bible 
 Christian is not likely to be a Doubting Christian ; 
 but strong in faith, fervent in spirit, and ready to 
 every good word, and every good work.
 
 LECTURE VI. 
 
 TIMID CHRISTIANS. 
 
 IN my last Lecture, I endeavored to portray the 
 character of Doubting Christians. Closely allied to 
 this class is another, which I propose to describe this 
 evening Timid Christians. 
 
 They arc legitimate descendants of Doubting Chris- 
 tians. Strong faith would banish timidity from the 
 Christian world. Why should any Christian be in- 
 timidated ? Is not God his Father ? Does not his 
 Father love him ? Will he not take care of him ? 
 Has he not promised to guide him, supply his wants, 
 protect him, and fit him for heaven? Why, then, 
 should he be afraid ? Simply because he does not 
 firmly believe, or trust in God. Had he strong faith 
 he could, like Luther, in the darkest hour of adversity 
 and peril, derive comfort, strength, and courage from 
 the forty-sixth Psalm "God is our refuge and 
 strength, a very present help in trouble. Therefore 
 will not we fear, though the earth be removed, and 
 though the mountains be carried into the midst of the 
 sea." 
 
 Timidity must not be confounded with discretion. 
 Discretion is much more likely to be associated with
 
 TIMID CHRISTIANS. 107 
 
 courage than with timidity. Discretion foresees dan- 
 gers and, without a sacrifice of principles, aims to 
 avoid, or prepares to meet them. Timidity magnifies 
 dangers in the distance, seeks, by pusillanimous com- 
 pliances, to evade them, and faints at their approach. 
 Paul was discreet., when, at Damascus, to avoid the 
 rage of his enemies, he was let down over the wall in 
 a basket : Peter was timid, when, at the first sign of 
 danger, he solemnly denied his Master. 
 
 Timidity is an infirmity by no means new among 
 the people of God. The children of Israel, delivered, 
 by a succession of wonders, from Egyptian bondage, 
 marched, after some delay, to the border of the prom- 
 ised land. Moses, by divine commandment, sent 
 twelve men from every tribe a man to spy out the 
 land of Canaan, bring specimens of its fruits, and re- 
 port its condition to the congregation. They exam- 
 ined the land and returned. They gave a glowing 
 account of the country and its productions " We 
 came unto the hind whither thou scntest us, and sure- 
 ly it flowcth with milk and honey; and this is tho 
 fruit of it." But they were greatly discouraged at its 
 strength. " Nevertheless," said they, " the people bo 
 strong that dwell in the land, and the cities are wall- 
 ed, and very great ; and moreover, we saw the chil- 
 dren of Anak there; we be not able to go up against 
 the people, for they are stronger than we." And the 
 congregation, intimidated and discouraged, wept and 
 murmured against Mosos and Aaron. Hut \vliy should 
 they have been frightened ? Had not God promised
 
 1U8 TIMID CHRISTIANS. 
 
 to give them the land ? Was he not able to fulfill his 
 promise ? Ought not the wonders which he wrought 
 in Egypt to have convinced them of his power and 
 purpose to protect them ? Had the cities of Canaaq 
 been a thousand times more strongly fortified, and 
 their inhabitants a thousand times more formidable 
 than they were represented to be, the hosts of the 
 Lord, relying on his promised aid, should have moved 
 forward without fear or hesitancy. With such a 
 leader victory was certain. But they, timid souls, 
 were seized with a panic, and rebelling against Moses, 
 and against God, were doomed to wander and perish 
 in the deserts of Arabia. In this case we perceive 
 that timidity vr as the fruit of doubting. 
 
 Had the Israelites believed in God, as did Caleb 
 and Joshua, they would have gone up at once, and 
 possessed the land; but "they could not enter in be- 
 cause of unbelief."* 
 
 Timidity is with some Christians an occasional, 
 not a habitual infirmity. The history of the apostle 
 Peter illustrates this remark. It was an act of 
 shameful cowardice in Peter to deny his Lord on a 
 mere suspicion of danger. This guilty conduct was 
 contrary to the natural character of the man, and 
 owing to a sudden and overpowering panic. The look 
 of Jesus brought him to repentance, and restored him 
 to his wonted courage. Afterwards when the apostles 
 were brought before the Jewish Council, because they 
 
 * HeL. iii : 10.
 
 TIMID CHRISTIANS. 109 
 
 "preached through Jesus the resurrection of the 
 dead,'' Peter nobly atoned for his momentary coward- 
 ice by his indomitable courage. " Whether it be 
 right," he said to his fierce and unrelenting judges, 
 " in the sight of God to hearken unto you, more than 
 unto God, judge ye."* 
 
 A Christian of this class, with whom I am well 
 acquainted, and whom I sincerely love, I will intro- 
 duce to the congregation brother Faint-heart. He 
 is naturally amiable, and grace has made him pious. 
 It would be strange if he had many enemies, for he is 
 surely one of the most inoffensive of men. If he sus- 
 pected that he had wounded the feelings of a brother, 
 in the most innocent manner, it would cost him a 
 sleepless night. So guarded is he against inflicting 
 pain, that he would carefully turn out of his path to 
 avoid crushing a worm. Few men are more esteemed 
 and loved than he, and less likely to bring reproach 
 on the cause of Christ. 
 
 Brother Faint-heart feels a deep interest in the 
 prosperity of the church of which he is a member 
 earnestly prays for it and sincerely rejoices in all 
 the good which others do ; but makes very little ef- 
 fort to be useful himself. The reason is this he 
 sees insuperable difficulties and appalling dangers in 
 every good enterprise. He faith, with the slothful 
 man, " There is a lion without ; I shall be slain in 
 the streets." Propose to him any scheme for proino- 
 
 * Acts iv : !'.
 
 110 TtMID CHRISTIANS. 
 
 ting the welfare of the church, extending the know- 
 ledge of Christ, or mitigating human misery, and he 
 is almost sure to be pleased with it. The object is 
 good the plan to secure it is good the agents to be 
 employed are good ; but the scheme he perceives, or 
 fancies, is, from some cause, impracticable. Its friends 
 will be few and lukewarm somebody's feelings may 
 be wounded by the enterprize or, at least, he is not 
 satisfied that every body will approve it; and he 
 would, at present, prefer to have nothing to do with 
 it. He is slow to engage in any good work tardy 
 in executing it and quickly faints at discouragement. 
 He is greatly wanting in the aggressive princi pies of 
 Christianity; but should persecution overtake him, 
 he would, probably, endure it with exemplary forti- 
 tude. 
 
 Brother Faint-heart is proverbial for having no 
 mind of his own. Not that he is incapable of judging, 
 for he possesses an intellect of rather more than ordina- 
 ry clearness; but he is afraid to trust his own judg- 
 ment. If he errs he would greatly prefer to lay the 
 blame on the shoulders of another than to bear it him- 
 self. It might be reasonably supposed that he would 
 look around him for some leader, on whose judgment 
 he could repose confidence, and whose authority might 
 release him from the painful necessity of forming 
 opinions for himself. Such a leader it was not diffi- 
 cult for him to find. Deacon Obstinate is a promi- 
 nent member of the church to which Faint-heart be- 
 longs. In character they differ widely. Obstinate is
 
 TIMID CHRISTIANS. 1 1 1 
 
 self-confident, bold, unyielding, and overbearitg; has 
 frequently points which he is anxious to carry in the 
 church, and which he would carry at any sacrifice ; 
 and is constantly seeking to attach to himself and his 
 plans such members of the church as he can influence. 
 Brother Faint-heart was a suitable man for his pur- 
 pose. He visited him, talked much with him, and 
 soon enjoyed the pleasure of numbering him among 
 his adherents. Faint-heart is a man of more dis- 
 cernment and information than the Deacon but what 
 the latter lacks in judgment, he makes up in strength 
 of will. In order to know how Faint-heart will vote 
 in any case, it is necessary to watch the movements 
 of Deacon Obstinate. However unreasonable and 
 perverse the course advocated by the Deacon, he is 
 sure to support it ; or, if his conscience he has a 
 tender conscience will not allow him to do so, he 
 frames some excuse for staying away from the church 
 meeting, that he may give no offence to his friend. 
 This subrferviency of the brother to the views of the 
 headstrong Deacon would render him unpopular, did 
 the brethren not know his weakness, and did he not 
 possess so many amiable and redeeming traits of char- 
 acter. 
 
 I have already intimated that brother Faint-heart 
 has few enemies. OH one occasion, however, his want 
 of courage involved him in serious difficulties. In 
 private conversation he had been led into some severe, 
 but just remarks, concerning a profession not very re- 
 putable. A member of the profession hearing of the
 
 112 TIMID CHRISTIANS. 
 
 remarks, called on him, in an angry tone, and with 
 menacing looks, demanding to know whether he had 
 uttered such remarks. He remembered and approved 
 them, and the public would have sustained him in 
 proclaiming them ; but the poor man was frightened 
 out of his senses, equivocated, and made concessions 
 derogatory to his character. This unmanly course 
 involved him in fresh difficulties with those who would 
 have firmly sustained him in a frank, bold, and honor- 
 able course. Throughout his painful embarrassments 
 it was apparent that his difficulties arose from lack of 
 courage to speak and act according to the dictates of 
 his own conscience. 
 
 Brother Faint-heart has, I have no doubt, many 
 relatives in this church, who warmly sympathize in 
 his fears. The difficulties, dangers, and troubles of a 
 religious life occupy their thoughts to the exclusion 
 of the divine succors and the certain and glorious tri- 
 umphs which are promised to the faithful. They do 
 not, like the ancient Jewish rulers, love " the praise 
 of men more than the praise of God ;" but they are 
 more discouraged by the threats of God's enemies, 
 than inspirited by God's promises. They know, when 
 they consider the matter, that the cause of truth and 
 righteousness must prevail; but their fears triumph 
 over their judgments. Were a church composed 
 wholly of such members it would resemble, not a dis- 
 ciplined, courageous, and conquering army, but a tim- 
 id flock of sheep, fleeing at the approach of danger, 
 and easily destroyed by their enemies. Had the
 
 TIMID CHRISTIANS. 113 
 
 primitive Christians resembled them in spirit, we 
 should have no record of their persecutions, their 
 stripes, their imprisonments, and their martyrdoms ; 
 nor would their labors and triumphs have been the 
 wonder of the world. Christianity would have main- 
 tained a feeble strife, would have shed no blood to 
 ennoble her cause, and would have perished in her 
 infancy. Had Luther possessed this spirit, as Me- 
 lancthon did, he would not have braved the thunders 
 of the Vatican, and freed half of Europe from the 
 spiritual domination of the Papacy. In short, had 
 this spirit universally prevailed, the Inquisition had 
 been saved from its labors of torture and death, and 
 " the noble army of martyrs" had never been mar- 
 shalled. 
 
 I would affectionately urge Timid Christians to 
 obey the apostolic exhortation " Watch ye, stand 
 fast in the faith, quit you like men, bo strong." You 
 profess to follow a Master, who, in the maintenance 
 of your cause, laid down his life. Your brethren, in 
 all ages, have meekly and cheerfully submitted to re- 
 proach and sufferings, when those have beeu incurred 
 in the faithful discharge of their obligations to Christ. 
 You are engaged in a good cause the cause of truth, 
 holiness, and human salvation ; nor arc you alone in 
 this blessed work ; the holy angels are your co-la- 
 borers, and (Jod Father, Son, and Spirit is pledged 
 for its final triumph. Can you be discouraged in 
 buch an enterprise? In this work you will need 
 courage moral courage the courage that promptly
 
 114 TIMID CHRISTIANS. 
 
 does right, regardless of frowns, ridicule and danger 
 and this courage is the legitimate offspring of faith. 
 Seek to have clear and comprehensive views of the 
 divine character, word, and purposes; and commit all 
 your interests and ways to Him ; and then, with the 
 Psalmist, you may boldly say " In God I have put 
 my trust ; I will not fear what flesh can do unto me." 
 In conclusion, I would guard my hearers against 
 running into the opposite extreme rashness. Peter, 
 a man of extremes, was rash, when, with his sword, 
 he cut off the ear of the high priest's servant. The 
 act could be justified neither by religious nor civil 
 policy, but was the inconsiderate impulse of an ar- 
 dent, generous nature, differing widely, as his conduct 
 soon showed, from true courage. Courage is cool, 
 calculating, as ready to flee as to fight, when fighting 
 would be vain, and flight secure safety: rashness is 
 hasty, heedless, and more likely to provoke than main- 
 tain a conflict. Timidity is the infirmity of a soft, 
 complying, and generally amiable disposition : rash- 
 ness is the exuberance of an ardent, restive, and ir- 
 rascible temper. Timidity degenerates into mean- 
 ness; rashness leads to violence and injustice. Chris- 
 tians are, perhaps, more in danger of rashness than 
 timidity; and I beseech such as arc of a quick and 
 ardent temper to be on their guard, lest in some mo- 
 ment of excitement they should say or do something 
 which years of painful regret cannot atone for.
 
 ^CTURE VII. 
 
 INDOLENT CHRISTIANS. 
 
 MAN was formed for employment. He is endowt. 
 with powers, bodily and intellectual, upon whose pro- 
 per exercise depend his enjoyment, usefulness and dig- 
 nity. When he came from the Creator's hand, pure, 
 lovely and vigorous, the noblest creature of the earth, 
 he was placed " in the garden of Eden to dress it, and 
 to keep it." This occupation, unattended with fatigue 
 and care, cultivated his taste, expanded his powers, 
 and promoted his happiness. When he ate the for- 
 bidden fruit of " the tree of the knowledge of good 
 and evil," he was expelled from Eden, the ground was 
 cursed with barrenness for his sake, and he was doomed 
 to eat bread in the sweat of his face. The law requir- 
 ing him to take exercise was not revoked, but became a 
 curse. Refreshing employment was changed into 
 labor, with its inevitable (-fleets, fatigue, care and pain. 
 Grace, which makes many and important changes in 
 man's condition, real and relative, docs not free him 
 from the law of liibor, but converts it into a blessing. 
 The Christian is a laborer. He serves a Master whoso 
 life was one of incessant toil, anxiety and suffering. 
 " I must," said the Redeemer. " work the works of
 
 116 INDOLENT CHRISTIANS. 
 
 him that sent me, while it is day : the night cometh, 
 when no man can work."* Transcendently important 
 is the work to which the believer is called. He is a 
 laborer " together with Grod."f H e toils to promote 
 the glorious plan for the success of which Jesus died 
 on Calvary, and reigns in heaven. He has a great 
 work to perform for himself a work which neither 
 men, nor angels, nor God can perform for him. He 
 must work out his " own salvation with fear and 
 trembling.''^ And this arduous task will demand iu- 
 cessant watchfulness, prayer, self-denial, obedience, 
 and perseverance to the end of life. He must " strive" 
 agonize " to enter in at the strait gate."^ The prize 
 is for him that wins the crown for him that over- 
 comes* Christ has no idler in his vineyard. The 
 Christian has a most important work to do for others. 
 He is continued on earth for the purpose of doing as 
 well as getting good. He is in a world filled with 
 sin, ignorance and misery. Souls are perishing around 
 him for lack of knowledge. He is divinejy appointed 
 to hold " forth the word of life;"|| and it is at his 
 peril, if he fails to do it. Every Christian is required, 
 according to his ability, and opportunities, to teach 
 men the way of life. After the martyrdom of the 
 evangelist Stephen, " there was a great persecution 
 against the church which was at Jerusalem ; and they 
 were all scattered abroad throughout the regions of 
 
 * John ix ; 4. t 1 Cor. iii : 9. \ Phil, ii : 12. 
 
 <j Luke xiii : 24. || Phil, ii : 16.
 
 INDOLENT CHRISTIANS. 117 
 
 Judea and Samaria, except the apostles. Therefore 
 they that were scattered abroad went every where 
 preaching the word."* The believing husband, or 
 wife, is bound to labor for the conversion of the unbe- 
 lieving companion. <: For what knowest thou, 
 wife, whether thou shalt save thy husband ? or how 
 knowest thou, man, whether thou shalt save thy 
 wife ?"f Every one who has heard the gospel mes- 
 sage is authorized to proclaim it. "And let him that 
 heareth say, Come.":}: The believer is required not 
 merely to publish the Gospel with his lips, but to 
 illustrate and commend it by his life, and by all the 
 means in his power to promote its diffusion and suc- 
 cess in the world. To fulfill his high commission, he 
 must be a laborer must cultivate the Lord's vine- 
 yard must fight the Lord's battles. It will be need- 
 ful for him to prepare for the work enter upon it 
 with resolution prosecute it with fidelity and con- 
 tinue it to the end. The ignorant must be instructed 
 the perverse reproved the feeble strengthened 
 the sorrowful comforted the wavering established 
 the wandering reclaimed and the Gospel published 
 in all the world. Every Christian is not called to be 
 a pastor a missionary a translator of the Scriptures 
 or a defender of the faith ; but the feeblest and the 
 most obscure has his appropriate work, and perform- 
 ing it faithfully, he will receive the crown of life. An 
 efficient church is aptly compared " to a company of 
 
 * Acts viii : 1, 4. t 1 Cor. vii : 16. t Rev. xzii : 17
 
 118 INDOLENT CHRISTIANS. 
 
 horses in Pharaoh's chariot"* all active, spirited, 
 well broken, and moving in harmony. 
 
 I have briefly described what all Christians should 
 be and do ; but, alas ! many are indolent. They are 
 not wholly inactive ; for then would they be dead 
 unworthy the name of Christians. They are slug- 
 glish, slothful and inefficient servants. They travel 
 the right road, but travel slowly. They labor in the 
 Lord's vineyard ; but laboring without earnestness 
 and stability of purpose, they accomplish but little. 
 They are pregnant with schemes of usefulness, to 
 which they never give birth. They have laid the foun- 
 dation of many fair buildings, which they have lacked 
 the industry to finish. And most of the good which 
 they accomplish loses much of its value, by the delay 
 and vexation in its production. In fine, they are 
 living, but sickly Christians reversing the prophetic 
 description, they run and are weary and they walk, 
 and are faint. f 
 
 Elder Epliraim Doolittle is a very respectable re- 
 presentative of this class of Christians. Having 
 known him intimately from his youth, I will make no 
 apology for delineating his character. He professed 
 religion just as he reached manhood. Of his sincerity 
 none ever entertained a doubt. His religious expe- 
 rience was clear, pungent and Scriptural. In uniting 
 with a church, he made such sacrifices, and submitted 
 to reproach with such meekness, as inspired full con- 
 
 * Song of Sol. i : 9. f !sa. xl ; 31.
 
 INDOLENT CHRISTIANS. 1 19 
 
 dence in his piety. His genius, education, zeal, and 
 social position gave promise of great usefulness. It 
 was not long before he entered, at the solicitation of 
 his brethren, the Christian ministry. A bright career 
 of usefulness seemed at once to open before him. His 
 gifts were popular ; and, for a time, his labors were 
 eminently successful. A rich blessing every where 
 attended his ministrations. No preacher of his age 
 commanded larger congregations, or was held in higher 
 estimation. For a few years his labors were desultory 
 and itinerant. During this period the vice, which was 
 afterwards so seriously to impair his usefulness, did not 
 strikingly exhibit itself. His intimate friends knew, 
 indeed, that he was fond of ease, self-indulgent, and 
 strongly inclined to indolence; but they hoped that 
 the responsibilities of a pastorate would call into ex- 
 ercise the fine powers of his mind, and make him 
 more diligent in his high calling. 
 
 A fact will serve to show the evil influence which 
 Duoliltlc 's .sluggish habits were likely to exert among 
 a plain, industrious people. He had a neighbor named 
 Kwift. I was speaking to him of the fine abilities, 
 and extensive popularity of Mr. Doolittlc. He. 
 said, thoughtfully, " I have lost all confidence in him." 
 Surprised at such a remark, I inquired, "Why?'' 
 He replied, " I went to his house not long since, after 
 I had eaten my breakfast, and found him in bed." 
 u Perhaps," said I, " he was unwell." " Unwell, in- 
 deed !" answered Sunft, " he is A/c//. M I do not jus- 
 tify the judgment of Swift it was unwarrantable and
 
 120 liNDOLENT CHRISTIANS. 
 
 harsh nor did he mean all that his language signi- 
 fied ; but I mention the fact to show by what slight 
 considerations the influence of a minister may be 
 diminished. 
 
 The first settlement of brother Doolittle as a pas- 
 tor was in a pleasant, prosperous town. He com- 
 menced his labors with the most encouraging pros- 
 pects of success. His pulpit services were highly ac- 
 ceptable, and his easy manners, and sociable habits 
 made him a welcome visitor in every family. His 
 congregations were large, and several valuable ac- 
 cessions were made to the church. It was not long, 
 however, before there was an obvious decline in the 
 power of his ministry. His sermons lacked variety. 
 His favorite arguments, anecdotes, and figures of 
 speech were repeated, until they became familiar to 
 his hearers. Occasionally, he would preach a new ser- 
 mon, which would evince his intellectual resources, and 
 prop his tottering reputation. But this would be fol- 
 lowed by a succession of discourses, almost every topic 
 of which was commenced with the ominous words, 
 " As you have often heard me say before." It was 
 clear, to the observant, that he could not long retain 
 his position. His habits were notoriously indolent. 
 He was rarely dressed in time for breakfast read 
 novels, when he should have studied his Bible 
 lounged at a hotel, when he should have visited the 
 members of his congregation spent the time in idle 
 gossip, which he should have devoted to preparation 
 for the pulpit and showed more concern to have
 
 INDOLENT CHRISTIANS. 121 
 
 good dinners, than to comfort the afflicted. Matters 
 were drawing to a crisis. The influence of the pastor 
 was waning, and the dissatisfaction in the flock was in- 
 creasing. An event soon occurred which resulted in 
 their separation. 
 
 One Sabbath morning, Elder Doolittle preached a 
 sermon of unusual power and beauty. He outpreached 
 himself. His congregation were taken by surprise. 
 They had scarcely ever heard a sermon of equal rich- 
 ness and splendor. It inspired hope that the pastor 
 might redeem his character, and influence. In a few 
 days a young preacher, of no reputation, visited the 
 town, and was invited by the pastor to occupy his 
 pulpit. By a singular coincidence, the novice took 
 the same text from which the congregation had listen- 
 ed to so brilliant a sermon on the preceding Lord's day. 
 Their attention was instantly quickened. They were 
 curious to compare the two discourses, supposing that 
 the imperfections of the latter would more strikingly 
 display the excellencies of the former. The first sen- 
 tence uttered by the young minister was precisely that 
 with which Doolittle commenced his sermon. There 
 was now a breathless interest in the assembly. They 
 were amazed to hear the same sermon, word for word, 
 which they had listened to on the previous Sunday 
 with so much pleasure. Doolittle sat in the pulpit, 
 behind the young plagiarist, in full view of the con- 
 gregation. The discourse was as full and sparkling 
 as ever, but it was enjoyed neither by the church nor 
 the pastor. A smile played upon the countenances
 
 122 INDOLENT CHRISTIANS. 
 
 of many of the worldly as they marked the changing 
 hues in the face of Elder Doolittle. I need not at- 
 tempt to describe his feelings. They were far from 
 being enviable. Next morning, he found on his desk 
 a volume of Sauriu's sermons, opened at the very dis- 
 course which had gained him so much praise, and led 
 to such painful mortification. The poor man's repu- 
 tation could not survive in that place the shock which 
 it received. It is needless to note the events that fol- 
 lowed. He soon changed his residence. 
 
 The next settlement of Elder Doolittle was with 
 the Sleepy River church. Never was a connection 
 more congenial. The church is situated in a rural 
 district. Its members were mostly farmers, and per- 
 sons belonging to their families, who lived in retire- 
 ment, and, if not rich, were desirous and struggling to 
 be. They had been badly trained. Their meetings 
 for religious worship were infrequent, their scriptural 
 knowledge was very meagre, and their discipline was 
 exceedingly loose. They preferred exciting to instruc- 
 tive preaching, and had no relish for practical dis- 
 courses. Their new pastor was deemed a prodigy in 
 talents; indeed, he was far superior to the elder who 
 preceded him, and by whose exertions the church had 
 been raised to its present position. The commence- 
 ment of Elder Doolittle's labors was signalized by a 
 revival in the church, and a considerable increase of 
 its membership. But soon the excitement passed away, 
 and both pastor and people settled down into a quiet, 
 satisfied state. He usually reached the place of meet-
 
 INDOLENT CHRISTIANS. 123 
 
 ing late frequently an hour after the appointed time. 
 His sermons were stereotyped. The same texts, trains 
 of thought, illustrations, modes of expression, and es- 
 pecially stories, were repeated until they became famil- 
 iar to all the congregation, except such as had the most 
 treacherous memories. At long intervals, the monoto- 
 ny of his ministrations was broken by an original and 
 forcible sermon on some controverted point, which 
 showed what eminence he might have attained by the 
 diligent improvement of his gifts. After the Lord's 
 day services were over, he usually went home with 
 some member of the church ; and, it was observed, 
 that he always went where he was likely to fare best. 
 He refused to dine with sister Poor whose daughter 
 was sick, needed religious instruction, and was de- 
 sirous to see him but went farther, and over a worse 
 road, to dine with sister Rich, because she kept a 
 sumptuous table. The church would have become 
 extinct under his ministry, but for an occasional re- 
 vival, through the labors of a visiting evangelist, and 
 accessions from other churches by certificates of dis- 
 mission. 
 
 Never did a pastor more fully succeed in infusing 
 his own spirit into his flock than did Doolittle. Their 
 history furnishes a striking exemplification of the 
 adage, " Like priest, like people." lie is greatly be- 
 loved by his church, for he is, in truth, a lovely man. 
 They contemplate him as a model of Christian excel- 
 lence. They do not hope to equal him to excel him 
 they think impossible. They conic to the meetings
 
 124 INDOLENT CHRISTIANS. 
 
 late, some of them sleep soundly during the services, 
 all praise the sermons, and return to their homes to 
 eat warm, rich dinners, deeming themselves highly fa- 
 vored if they can have the company of their pastor. 
 They have no Sunday-school, no prayer-meeting, and 
 no week-day lecture. Their house of worship, scarcely 
 large enough for their accommodation, is inconvenient, 
 unsightly, and dilapidated. They promise their pas- 
 tor a small salary, and never pay it. To benevolent 
 enterprizes they contribute nothing systematically. 
 They are constantly growing richer, and their contri- 
 butions for religious objects are as steadily diminish- 
 ing in an inverse ratio. They dislike agencies pre- 
 fer contributing without solicitation, and in their own 
 way ; but their contributions are niggardly unworthy 
 of themselves, the gospel which they profess to be- 
 lieve, the objects for which they are intended, and the 
 Saviour whose name they bear. They give copper 
 when they should give silver, and silver when they 
 should give gold ; and were their offerings increased 
 a hundred-fold, their means of enjoyment would not 
 be diminished. A smile was provoked at a session of 
 the Association by an accidental omission of a word 
 in their church letter. The clerk read with great dis- 
 tinctness, " The Sleepy church sendeth Christian sal- 
 utation." All were amused at the appropriateness 
 of the title. 
 
 Elder Doolittle is a good man. A more amiable, 
 inoffensive man, I have never known. Of a dishonor- 
 able act, he has never been charged. All his faults
 
 INDOLENT CHRISTIANS. 125 
 
 have sprung from self-indulgence. He has always felt 
 and lamented the evil ; and frequently has made ear- 
 nest, ineffectual efforts to correct it. Ouce he seemed 
 likely to form the habit of early rising. For several 
 months he rose with the sun, and found great refresh- 
 ment in the morning breezes ; but a slight indisposi- 
 tion seemed to demand the indulgence of his old 
 habit, and the first indulgence extinguished all hope of 
 his reformation. At another time he made a vigorous 
 effort to subdue the fondness for chewing tobacco. He 
 thought, for a while, that he had gained an easy triumph. 
 But to reward himself for his self-denial, he indulged 
 occasionally in smoking a cigar. This indulgence soon 
 grew into a habit. This habit, proving quite as ex- 
 pensive and injurious as chewing, was changed into the 
 practice of snuff taking. And this again led to chew- 
 ing. So the reformation, so hopefully begun, instead 
 of curing one evil habit, added two others equally per- 
 nicious and offensive. 
 
 It is not easy to decide in what degree Doolittle 
 should be pitied or blamed for his infirmities. They 
 originate in his temperament. He is of a soft, pliable, 
 sluggish nature. His intellect is vigorous when 
 aroused, but he is almost free from ambition. His 
 education, too, was unfavorable to the development of 
 his powers, and the formation of active habits. He 
 was indulged from his childhood slept when he should 
 have studied, and played when he should have labored. 
 His studies were desultory; and, consequently, his 
 attainments were various rather than profound. Under
 
 126 INDOLENT CHRISTIANS. 
 
 a different system of discipline, he would have been 
 far better fitted for the laborious duties of life. It 
 must be admitted, too, that his peculiarities have been 
 intensified by his connection with the Sleepy River 
 church. Had his circumstances impelled him to 
 study he would have made far greater progress, than 
 he has done, in the acquisition of knowledge, and in 
 the power of his ministry. But the church are more 
 than satisfied, they are enraptured, with his feeblest 
 efforts. No repetitions weary them. All attempts 
 to instruct them in the higher branches of Christian 
 doctrine would, with their present tastes and habits, 
 be lost on them. They deem their pastor the prince 
 of preachers ; and he is pleased that he occupies a po- 
 sition, in which he can sustain himself with credit, 
 without the unsupportable fatigue of studying, or 
 seriously interfering with the ease and social pleasure 
 which he so much values. 
 
 Elder Doolittle is now an old man. He spends his 
 time in eating, drinking, smoking, lounging, easy exer- 
 cise, social converse, day dreaming, sleeping, and re- 
 peating weekly, to his admiring church, the sermons 
 which he prepared in his youth. I am grieved when I 
 think of him. He might have been a preacher of the 
 first class : he scarcely ranks with the third. Nature 
 did much for him he has done but little for himself. 
 He has been, in some measure, useful he might have 
 been eminently so. He occupies an obscure position 
 he might have filled a prominent one. His influ- 
 ence will be almost limited to his life time he might
 
 INDOLENT CHRISTIANS. 127 
 
 have exerted a deepening and widening influence on 
 future generations. He is much beloved in the nar- 
 row sphere of his labors he might have been exten- 
 sively admired and honored, as well as loved. His 
 study furnishes an instructive lesson for young minis- 
 ters. There you may see plans of seriuons, not filled 
 out treatises on important subjects, with a few pages 
 written, and the rest in loose, and unintelligible notes 
 and schemes for usefulness projected and recorded, 
 that have never been executed. All these are sad 
 mementoes of his indolence, and instability of pur- 
 pose. Had these sermons, and treatises been fully and 
 carefully written out, and these schemes of usefulness 
 been vigorously and diligently prosecuted, they would 
 be enduring monuments of his talents, and give him 
 rank among the benefactors of the a^e. How differ- 
 ent would his lifo have been from what it really is! 
 
 In conclusion, I will address three classes of pro- 
 fessing Christians 
 
 1. 77*6- indolent. I will not, my brethren, affirm 
 that your salvation is impossible. I know that we 
 should " labor, that whether present or absent, we may 
 be accepted of God.* A living faith shows itself by 
 good works. An idler can have no part in the king- 
 dom of Christ. But you, it is to be hoped, arc not 
 entirely indolent. In what measure your sluggishness 
 and inactivity may be ascribed to your unfortunate 
 temperament, early training, and habits formed pre- 
 
 * 2 Cor. v : '..
 
 128 INDOLENT CHRISTIANS. 
 
 viously to your conversion, only Grod knows. Take 
 care that the doom pronounced on the " wicked and 
 slothful servant" be not yours. " Cast ye the un- 
 profitable servant into outer darkness : there shall bo 
 weeping and gnashing of teeth."* You may, indeed ! 
 be saved, but you cannot be useful. Success is the 
 fruit of labor. Idleness yields nothing but misery 
 and shame. If all Christians were like you, the king- 
 dom of God would be overthrown in the earth, and all 
 efforts to arrest the progress of sin would cease. You 
 may be saved, but you cannot be inspected. You may 
 be pitied for your infirmities, endured for your inof- 
 fensiveness, and even loved for your amiableness, but 
 who can respect or venerate the idle and worthless ? 
 Arouse, then, from your lethargy. Motives high as 
 heaven, deep as hell, vast as eternity, press you to en- 
 gage in earnest, persevering, heaven-directed labors. 
 "What you do, must be done quickly. " Whatsoever 
 thy hand findeth to do, do it with thy might ; for 
 there is no work, nor device, nor knowledge, nor wis- 
 dom in the grave, whither thou goest."f 
 
 2. Tiiose who are diligent to little purpose. This 
 is a numerous class, abounding within, as well as 
 without, the churches. I doubt not many of this sort 
 now hear me. You, my dear friends, obey the divinely 
 inspired caution, " Not slothful in business." What- 
 ever promotes your health, comfort, wealth, respecta- 
 bility and influence receives prompt attention. You 
 
 * Mat. xxv ; 26. f Eccl. ix : 10.
 
 CHRISTIANS. 129 
 
 are emphatically men of business thoughtful, enter- 
 prising, industrious, persevering, and economical. 
 Every hour finds you at your post. Every secular 
 interest is properly secured. Now, this is commenda- 
 ble. It is not the purpose of Christianity to arrest 
 the needful occupations of life. It cannot be justly 
 charged with the manifold evils of monasticism. It 
 demands no seclusion from the world, and no abandon- 
 ment of the useful and ornamental pursuits of life. 
 Were all its claims duly respected, there would be no 
 injury but a decided advantage to the industrial in- 
 terests of the world. Agriculture would still reap 
 her harvests, the arts would flourish, in full vigor, and 
 commerce would spread her sails, and freight her trea- 
 sures on every sea. But this, my friends, is your con- 
 demnation, that while every earthly, transitory interest 
 receives prompt and earnest attention, the vast and 
 imperishable interests of the soul are wholly neglected, 
 or command but slight and momentary regard. You 
 arc careful and troubled about many things, but for- 
 get the " one thing needful." Your bodies are fed, 
 adorned and protected your families arc bountifully 
 provided for your houses are painted, insured and 
 guarded the beasts of your stalls have their daily 
 supplies but your souls, in which are concentrated 
 all your real worth, and all your hope for the future, 
 are sadly neglected. Alas ! they are worse than ne- 
 glected. They are cruelly murdered. By your sins, 
 of omission and commission, and, especially, by your 
 rejection of the Gospel of Christ, you are doing what
 
 130 INDOLENT CHRISTIANS. 
 
 you can to exclude them from the kingdom of heaven, 
 and plunge them into hell. If you were as conside- 
 rate, diligent and zealous concerning the interests of 
 your souls as of your bodies of eternity as of time 
 you would be shining Christians, and secure an 
 abundant entrance into the everlasting kingdom. I 
 expostulate with you in the words of a poet : 
 
 " Why will ye waste on trifling cares 
 That life which God's compassion spares, 
 While, in the various range of thought, 
 The one thing needful is forgot ?" 
 
 3. Those who are diligently and usefully employed. 
 You are Christ's laborers. You labor in his field, 
 under his guidance, and prompted by love to him, and 
 the hope of a reward from him. Your toils are ardu- 
 ous, taxing the energies of your minds and bodies. 
 You are frequently discouraged in your efforts to do 
 good, by the difficulty of the work, a sense of your 
 unfitness for it, providential hindrances in it, the per- 
 verseness and ingratitude of those whose welfare you 
 would promote, the indifference of professing Chris- 
 tians, and your want of success. But be "not weary 
 in well doing; for in due season" you "shall reap, if" 
 you "faint not."* Your toil may be severe, but it 
 will not long continue. Your reward may be deferred, 
 but it is certain, and it will be timely, great and en- 
 during. 
 
 * Gal. vi : 9.
 
 LECTURE VIII. 
 
 INCONSTANT CHRISTIANS. 
 
 I SHALL proceed at once to portray Inconstant 
 Christians. The best Christians, in their best 
 estate, are, in some degree, inconstant. Only God is 
 immutable. The feelings, plans, efforts and views of 
 the most matured and established Christian are varia- 
 ble. But by Inconstant Christians, I mean those 
 who are remarkable for their instability who are gov- 
 erned by circumstances, or impulse, rather than prin- 
 ciple. Other Christians change, of necessity, as their 
 knowledge increases, as time advances, and as their 
 interests, responsibilities and circumstances vary ; but 
 Inconstant Christians are given to change change 
 frequently change greatly change from no conceiv- 
 able reason, but the mere love of changing. The 
 Christians of the Galatian churches belonged to this 
 class. When Paul came among them, they received 
 him as a messenger of God, and, so fervent was their 
 love for him, that had it been possible they would 
 have plucked out their own eyes, and have given them 
 to him ; but afterwards they deemed him their enemy, 
 because he told them the truth.* They received the 
 *0al iv: II, If,
 
 ] 32 INCONSTANT CHRISTIANS. 
 
 Gospel from the apostle, but were soon perverted by 
 artful, Judaizing teachers. " I marvel," said Paul, 
 " that ye are so soon removed from him that called 
 you into the grace of Christ, unto another Gospel : 
 which is not another ; but there be some that trouble 
 you, and would pervert the Gospel of Christ."* The 
 chain of apostolical succession has probably been 
 broken in many links ; but that there has been a regu- 
 lar and unbroken succession of Inconstant Christians 
 in the churches of Christ, will scarcely be denied. 
 
 I cannot better make you acquainted with the de- 
 fects of this class of Christians, than by describing 
 the character of a well known member of it brother 
 Fickle. I was present when he professed conversion ; 
 and his case seemed to be a most remarkable instance 
 of the power of divine grace. He had been a bold 
 and reckless transgressor his convictions were pun- 
 gent, and his penitence was, apparently, sincere and 
 deep and sudden as the lightning, hope and joy 
 flashed on his mind. He had no doubts, no timidity, 
 no apprehensions, his countenance was bright, he 
 praised aloud the God of salvation, and exhorted all 
 his friends to seek mercy. He was promptly bap- 
 tized, and added to the church. Great hope of his 
 usefulness was entertained by the brethren. Cer- 
 tainly, he promised well. He was intelligent, respect- 
 able, energetic, and, above all, eminently zealous. 
 
 A sad declension, however, soon occurred in the 
 
 * Gal. i : 6-7.
 
 INCONSTANT CHRISTIANS. 13c 
 
 church. Good men, and true, mourned, and prayed, 
 and struggled. I shall never forget the earnestness, 
 and grief, and diligence of old brother Holdfast, who 
 has since gone to his reward, in this time of darkness 
 and trial. He was a great comfort to me. But 
 brother Fickle imbibed the spirit of the world, entered 
 into absorbing speculations, and violent political ex- 
 citements, was rarely seen in the sanctuary, never at 
 the prayer meeting, neglected all his religious duties, 
 participated in several disgraceful affrays, and was on 
 the very point of apostasy and ruin. His brethren 
 talked witii him, warned him of his danger, and sought 
 to reclaim him ; but their labor was vain. About 
 this time, a delightful and spreading revival com- 
 menced in the church. Soon brother Fickle seemed 
 to be re-converted. The change in him was not less 
 remarkable than it was at first. He was a new man 
 his heart was tender he confessed his sins, with great 
 apparent humiliation he sang among the loudest and 
 most devout he prayed, very acceptably, in meetings 
 for social worship and was ready, at all times, to 
 converse on religious subjects. He was now fulfilling 
 the expectations that were early entertained of his 
 usefulness. 
 
 The change in brother Fickle appeared to be so 
 thorough, and his deportment was really so consistent, 
 nml lie had so learned from sad experience, the folly 
 of departing from Chri.st, that w<: hoped he would not 
 agaiu backslide. Hut we wen 1 disappointed. His 
 zeal declined witli the fervor of tin- revival To nil
 
 134 INCONSTANT CHRISTIANS. 
 
 the neglects and follies of his former declension, it 
 was now strongly suspected that he added the sin of 
 drunkenness. The proof of his guilt was not certain. 
 He was fond of strong drink visited dram-shops 
 more frequently than either inclination or business 
 would be likely to lead a temperate man to do and 
 the inflamed appearance of his face was a sign against 
 him. Much to his credit, it must be said, that when 
 Deacon Faithful heard the rumor of his drunkenness, 
 visited him, and expostulated with him on the danger 
 of his habits, he promptly signed the Total Absti- 
 nence pledge ; and for a time, at least, observed it 
 with fidelity. 
 
 Brother Fickle came to me one day, at the com- 
 mencement of the year, with tears in his eyes, saying, 
 " I have determined to do better this year than I have 
 ever done before. I will attend the meetings of the 
 church, and perform my religious duties, whatever 
 else I may neglect." I was pleased with his sponta- 
 neous resolutions, and deemed them both timely and 
 important. For several weeks, I saw his face at 
 every meeting ; then I missed it occasionally, and soon 
 altogether, except on extraordinary occasions. If we 
 had a strange preacher, or a baptism, or any unusual 
 interest or excitement in the meetings, no member was 
 more likely to be present than he ; and a visitor judg- 
 ing from such occasions, would conclude that he was 
 the most active and valuable member of the church. 
 
 Brother Fickle is never long pleased with the same 
 preacher. One morning I chanced to meet him. He
 
 INCONSTANT CHRISTIANS. 135 
 
 was not then a member of our church ; and, I may 
 remark, in passing, that he has several times, without 
 necessity, changed his church connection. A bright 
 smile was on his countenance as he inquired of me 
 " Have you heard our new preacher ? He is the 
 greatest orator I have ever heard. Last Sunday night 
 his sermon was splendid. Oh, how beautifully he 
 says, the rainbow round about the throne /" Not 
 long afterwards I learned that a portion of the church 
 were disaffected with their excellent pastor. I was 
 not surprised, on inquiry, to find that brother Fickle 
 and his numerous family, were among the discontented. 
 Fortunately he had not influence greatly to diminish 
 the pastor's usefulness. The good man labored on 
 with encouraging success ; bufc brother Ficlde, unable 
 to enjoy his privileges, was seen sometimes in one con- 
 gregation and sometimes in another ; and not uufre- 
 quently found, or supposed he found, more edification 
 and comfort in reading the Scriptures at home, or 
 riding into the country, to behold the beautiful works 
 of God, than in attending on the public ministrations 
 of his word. 
 
 When the impulse strikes him, brother Fickle is 
 very liberal. He once gave fifty dollars to a Mission 
 agent, for whose preaching he conceived a great attach- 
 ment, and promised twenty dollars a year to the same 
 object; but to the regular church collections lie 
 generally declines to give any thing, or gives very 
 sparingly. I remember that I once culled on him to 
 contribute to an object which strongly appealed to
 
 136 INCONSTANT CHRISTIANS. 
 
 Christian liberality, but he excused himself cm the 
 ground of poverty : in a few days I learned that he 
 had just paid a considerable sum for an article of mere 
 curiosity. It is clear that he is governed by no set- 
 tled principle in the use of money ; for sometimes he 
 bestows it lavishly on objects trivial in themselves, 
 and having no claims to his aid, and, at other times, 
 he withholds, even a pittance, from objects intrinsi- 
 cally important, and making strong appeals to his 
 benevolence. Nay, a cause which at one time he 
 cherishes and patronizes, at another time, without any 
 reason, he not only repudiates, but opposes. 
 
 Brother Pickle's doctrinal views have been as va- 
 riable as his religious feelings. He has bee\i a Cal- 
 vinist, so uncompromising in his opinions, that he 
 could not hear a preacher, with any patience, who did 
 not in every sermon furnish evidence of his orthodoxy 
 on the Five Points. He has been an Arminian of the 
 lowest grade, differing but little in his sentiments from 
 a self-righteous formalist. His mind was once unset- 
 tled on the subject of communion. At that time it 
 ran wholly on the evils of bigotry; and so deeply was 
 it impressed with those evils, that I heard him say, 
 that he could not fellowship any man who did not 
 agree with him on this subject. Now, however, his 
 mind is so occupied with the sublimest of all enter- 
 prises, as he deems it, the emendation of the common 
 version of the Scriptures in the English language, 
 that he has quite forgotten his scruples about close 
 communion. He has been on the verge of becoming
 
 INCONSTANT CHRISTfANS. 137 
 
 a Reformer, or more intelligibly a Carnphellite ; and 
 nothing preserved him from the change but hearing 
 from some of them remarks in derogation of Christian 
 experience. I should, in truth, not be greatly sur- 
 prised, if he were to turn a Mormon. His tempera- 
 merit would make him, for a season at least, a most 
 impetuous and fiery member of that singular sect. 
 The character of brother Fickle, however singular and 
 censurable, can offer no claim to originality. It was 
 vividly drawn by an inspired limner nearly eighteen 
 centuries ago " Tossed to and fro, and carried about 
 with every wind of doctrine, by the sleight of men, 
 and cunning craftiness, whereby they lie in wait to de- 
 ceive."* 
 
 The piety of this Inconstant Christian resembles, 
 not a living and perennial fountain, clear and refresh- 
 ing; but a wet weather spring, bold and flowing, but 
 muddy and uncertain. 
 
 "Do you think," inquired an observant and candid 
 man of the world, " that Mr. Fickle is a real Chris- 
 tian ?" I confess I am incompetent to answer the 
 question. In my early years I had great confidence 
 in my ability to judge of men's piety ; but I have 
 been so frequently deceived both in my favorable and 
 unfavorable opinions of men, that I am now very dis- 
 trustful of my judgment. I cannot diflcern brother 
 Fickle s motives I know not what degree of imper- 
 fection is incompatible with sincere piety nor can I 
 
 * Epli. iv: 14.
 
 138 INCONSTANT CHRISTIANS. 
 
 judge of the allowance which should be made for his 
 impulsive temperament. I must say, he is now a 
 member of our church has been several times under 
 discipline, sometimes for neglects and sometimes for 
 positive offences ; but he has always been acquitted in 
 consequence of his plausible explanations, or excused 
 on the ground of his confessions, and promised amend- 
 ments. He has been of some advantage, and of se- 
 rious disadvantage, to the church. A church com- 
 posed wholly of such members would be a religions 
 phenomenon, and their history would be more inter- 
 esting than any work of fiction. I have, at present, 
 no hope that Ficlde will soon be expelled from the 
 church. His relatives and friends have a decided pre- 
 ponderance in the management of its affairs ; and it is 
 supposed, though I have not myself made the estimate, 
 that four-fifths of the church are related, or friendly 
 to him. It should be to us, my brethren, a great com- 
 fort that God is judge. He knows what is in men, and 
 will reward them according to their deeds. 
 
 Inconstant Christians I would exhort, in the lan- 
 guage of the apostle " Therefore, my beloved breth- 
 ren, be ye steadfast, and umnovable, always abound- 
 ing in the work of the Lord, for as much as ye know 
 that your labor is not in vain in the Lord."* Paul 
 not only gave the precept, but furnished in his life an 
 admirable instance of Christian firmness. Address- 
 ing the Ephesian elders at Miletus, he said "And 
 
 * 1 Cor. xv : 5-8.
 
 INCONSTANT CHRISTIANS. 139 
 
 no\r, behold, 1 go bound in the spirit unto Jerusalem, 
 not knowing the things that shall befall me there: 
 save that the Holy Ghost witnesseth in every city, 
 saying that bonds and afflictions abide me." Ah, my 
 brethren, imposing processions, magnificent cathedrals, 
 crowded and delighted auditories, and costly donations 
 did not await this devoted servant of Christ, as he 
 journeyed from city to city, in his mission of love, 
 but " bonds and afflictions" the fury of mobs, cruel 
 scourgings, imprisonments, the desertion of friends, 
 and a bloody martyrdom ; and these evils were dis- 
 tinctly revealed to the noble sufferer by the infallible 
 Spirit of God. A mind less firm and resolute than 
 his would have been appalled, discouraged and turned 
 aside by such terrors; but they served merely to 
 stimulate the zeal, confirm the purpose, and ennoble 
 the character of this Christian hero. " But none of 
 these things move me," said he, l< neither count I my 
 life dear unto myself, so that I might finish my course 
 with joy, and the ministry, which I have received of 
 the Lord Jesus, to testify the Gospel of the grace of 
 God."* My brethren, obey the apostolic exhortation 
 imitate the apostolic example, if you would be use- 
 ful, respectable, or secure your own salvation. 
 
 I close with a few remarks to my dear brethren 
 concerning Inconstant Christians. We have them 
 among us. Let us guard against the paralyzing influ- 
 ence of their example. Let us learn from their inlir- 
 
 * Arts xx: '2-2. -2\.
 
 1 40 INCONSTANT CHRISTIANS. 
 
 mity, and the inconsistencies into which it hurries them 
 to prize more highly, and cultivate more assiduous!) 
 Christian firmness, carefully guarding against the ex- 
 treme to which it tends obstinacy. Let us watcl 
 over these imperfect brethren more carefully, deal witl 
 them more faithfully, pray for them more fervently, 
 and set before them examples more worthy of their 
 imitation. " Now the God of peace that brought 
 again from the dead our Lord Jesus, that great shep- 
 herd of the sheep, through the blood of the everlast- 
 ing Covenant, make you perfect in every good work to 
 do his will, working in you that which is well pleasing 
 in his sight, through Jesus Christ : to whom be glory 
 forever and ever. Amen."* 
 
 * Heb. xiii : 20-21.
 
 LECTURE IX. 
 
 FASHIONABLE CHRISTIANS. 
 
 FASHION is not in itself an evil. Every person must 
 follow some fashion in dress, equipage, and manners. 
 It may be plain or gaudly, cheap or-jcostly, chaste or 
 immodest, in good or bad taste ; but of necessity he 
 adopts some fashion or form. The ascetic, who bit- 
 terly declaims against fashion as a crying evil, has a 
 fashion of his own, formed according to his own taste 
 and judgment ; and to this fashion he may cleave with 
 more unyielding tenacity than does the veriest devo- 
 tee to the latest patterns from the emporium of taste. 
 Fashion is a universal sovereign ; and all do her more 
 or less reverence. I once knew a Christian minister 
 a good man, of narrow views, and of an ascetic 
 turn of miud the burden of whose ministry was the 
 baneful effects of fashion. He sternly resolved to free 
 himself from all guilt and suspicion of worshipping 
 the goddess, in order to enforce his declamation against 
 the deadly evil. In contempt of her authority, ho 
 refused to wear buttons on his coat; and yet, in sub. 
 mission to it, he wore a tail to his coat an equally 
 useless appendage. His conscience forbade his wear- 
 ing a cravat in summer ; and yet he had no scruples
 
 142 FASHIONABLE CHRISTIANS. 
 
 about wearing a high-crowned hat one of the most 
 arbitrary products of taste. In short, warring 
 against Fashion from no well-defined principle, he fell 
 into glaring inconsistencies, and received or rejected 
 her mandates as caprice might dictate. Let fashions 
 be modest, simple, in good taste, and in conformity 
 with our means and station, and we need not fear to 
 follow them. Some fashions are extravagant, im- 
 modest, or in corrupt taste. These Christians should 
 carefully avoid. Gaudy, superfluous, and unchaste 
 attire do not become the followers of Christ. Their 
 apparel, neat, niodest, and seemly, should symbolize 
 the meekness and quietness which dwell within. But 
 even good and becoming fashions may be followed 
 with an' interest and devotion incompatible with seri- 
 ous and consistent piety. She that thinks more of 
 adorning the outward than the inward nature, more 
 of dress than of godliness, more of fashion than of 
 duty, " is dead while she liveth." To conform to ex- 
 isting fashions, so far as convenience, respectability, 
 and usefulness may demand, is the part of wisdom : 
 to follow them at the sacrifice of health, interest, and 
 duty, is the part of folly. Some professing Christians 
 I will not say many, though I probably might, 
 without indulging a censorious spirit are devotees 
 of Fashion. Their dress, furniture, equipage, enter- 
 tainments, and such things, engross their affections, 
 thoughts, and conversation, and exhaust their pecu- 
 niary resources. They are far more concerned, judg- 
 ing from their spirit and conduct, that their garments
 
 FASHIONABLE CHRISTIANS. 143 
 
 should be of the most approved fashion, and that their 
 pleasure parties should be conducted according to the 
 most refined etiquette, than that their children should 
 be converted to Christ, or their own souls should 
 grow in grace. The memoir of Sister Worldly, which 
 I now propose to sketch, may stand, with some addi- 
 tions and subtractions, as a truthful picture of every 
 individual in this category. 
 
 Sister Worldly was born in affluence, and brought 
 up in ease and indulgence. Her mother, Mrs. Gay, 
 was a church member of very volatile spirit, seeming- 
 ly of sincere piety, but greatly wanting in Scriptural 
 knowledge, and a sound judgment. Her only daugh- 
 ter was idolized and petted; and great pains were 
 taken to instruct her in the ornamental, and very little 
 in the solid branches of education ; and her moral 
 training was almost entirely neglected. Soon after 
 Mi.ss Guy quitted the Seminary, a very extensive 
 and powerful revival occurred in her father's neighbor- 
 hood. Most of her young companions were convert- 
 ed, and became joyful members of the church. Miss 
 Guy, after a severe and protracted conflict, professed, 
 among the last fruits of the revival, to find peace in 
 believing. It was a long while before she could gain 
 her consent to be baptized. She had been brought 
 up among Baptists, was convinced of the truth of their 
 peculiar riews, and frankly admitted her obligation 
 to unite with the church ; but this denomination in 
 the place where she dwelt was ino.^tly composed of the 
 poor and unrefined, and her associates, owing to her
 
 144 FASHIONABLE CHRISTIANS. 
 
 wealth and accomplishments, were in another circle. 
 Long she hesitated between following her convictions 
 into the Baptist, church, or her inclination into a 
 church of another denomination, where she found 
 more taste, fashion, and display. Through the influence 
 of the faithful pastor of the Baptist church, the strug- 
 gle was finally closed by her public baptism, and ad- 
 mission into church fellowship. Miss Gay might 
 have been eminently useful. Her wealth, sprightli- 
 ness, and personal charms made her the attractive cen- 
 tre of a wide circle ; and had she only been imbued 
 with a becoming zeal for truth and holiness, many 
 might have been blessed by her influence ; but she 
 did not promise much usefulness. She took no part 
 in Sunday-school instruction rarely attended the 
 prayer meetings and was frequently absent from the 
 Lord's-day worship. 
 
 It was not long before Mr. Worldly became a suit- 
 or for the hand and heart of Miss Gay. He was 
 wealthy, respectable, and genteel, but irreligious, fond 
 of pleasure, and rather inclined to dissipation. Miss 
 Gay's pious and judicious friends earnestly dissuaded 
 her from encouraging his attentions : but Mrs. Gay 
 approved the match, and the daughter followed, on 
 this occasion, her mother's advice. The effects of this 
 unwise union soon began to appear. Mrs. Worldly 
 was rarely seen at church when there, she invariably 
 arrived late and evidently felt very little interest in 
 the services. She paid the closest and most constant 
 attention to her style of living. Her raiment was of
 
 FASHIONABLE CHRISTIANS. 145 
 
 the most costly material, the most tasteful patterns, 
 and made according to the newest and most approved 
 fashions. Her spacious house was filled with furniture 
 of the latest and most expensive style. On her cen- 
 tre table were the last novel, the splendidly embellish- 
 ed monthly, and quite a load of annuals, and works 
 of light literature ; but there were lacking Pilgrim's 
 Progress, the Call to the Unconverted, and the Family 
 Bible. Soon Sister Worldly began to attend parties, 
 balls, theatrical exhibitions, and such amusements ; 
 not that she took delight in these things, as she 
 stated to her pastor, but merely to please her hus- 
 band though rumor whispered that in other things 
 she was not remarkable for submission to his will. 
 
 She aspired to be the most fashionable lady in her 
 neighborhood, and the pre-eminence was generally ac- 
 corded to her. 
 
 Sometimes Sister Worldly experienced quite an im- 
 pulse of religious zeal. Ordinarily when Associations 
 or Conventions were held in the place where she 
 lived, she could furnish no accommodation for Christ's 
 ministers her house was filled with particular friends, 
 or she was short of servants, or Mr. Worldly did not 
 like to entertain company ; but when Dr. Noble vis- 
 ited the place, and many were prepared to accommo- 
 date him, she insisted on taking him to her house, en- 
 tertained him with queenly hospitality, carried him to 
 church in her carriage, and almost engrossed his so- 
 ciety. The Doctor left her house with the impresaiou 
 that she was a Christian of rare zeal and efficiency.
 
 146 FASHIONABLE CHRISTIANS. 
 
 We are naturally led to inquire after the religious 
 influence of Sister Worldly in her family. Her hus- 
 band became an infidel and inebriate, and a shame 
 and grief to his family. Her sons, noble-looking men, 
 imbibed their father's principles, followed his example, 
 and were never seen in the house of God. Her daugh- 
 ters sometimes attended church ; but they were the 
 most frivolous, disorderly, and hardened of all the 
 young persons in the congregation ; and their pastor 
 despaired of their conversion to Christ. On one oc- 
 casion Sister Worldly designed giving a very large 
 party. There was a serious difficulty in her way 
 her oldest son, fast becoming a sot, she knew would 
 get intoxicated, and probably disgrace himself and the 
 family at the entertainment. A discreet friend of 
 her's suggested the propriety of her having a strictly 
 temperance party a measure to which her husband, 
 recently alarmed by symptoms of apoplexy, would 
 readily have consented. But said Sister Worldly 
 " What would people think of me if I should have a 
 party without wine ? They would say, I am covetous 
 and mean. No, no ! I can't consent to have my fam- 
 ily disgraced by a party without wines the very best 
 that can be procured." The party was given the 
 spacious mansion of the Worldly family was crowded 
 with merry guests the tables groaned with every 
 luxury, and the most tempting wines the festivity 
 was rapturous and long continued ; but young World- 
 ly was soon inebriated, made himself ridiculous, 
 marred the pleasures of the entertainment, was re-
 
 FASHIONABLE CHRISTIANS. 147 
 
 moved by force from the company, seized with deli- 
 rium tremens, and for several days his life was in 
 great danger. 
 
 Many envied Mrs. Worldly, thinking that amid so 
 much wealth and splendor, and in such an incessant 
 round of visitings, parties, and amusements, she must 
 be happy. Had they known, as I knew, how little 
 respect she commanded iu her family, how she was 
 grieved and mortified by the dissipations of her hus- 
 band and sons, how she was tried by the waywardness 
 of her daughters, and how heartless and insipid were 
 all her fashionable amusements, they would have 
 pitied her heartily. She was an unhappy woman. 
 She had not piety enough to sustain and comfort her; 
 and she knew from experience that a fashionable life 
 was one of " vanity and vexation of spirit." 
 
 There were some redeeming traits in the character 
 of Sister Worldly. She was kind to the poor, had a 
 sympathizing heart, and to her friends she was ex- 
 tremely generous. At times she felt and deplored 
 her lack of piety, resolved to reform her life, and 
 made ineffectual efforts to change its current. Her 
 contributions to the cause of piety were uniformly 
 meagre and grudgingly made ; but for other objects 
 she could sometimes give with surprising liberality. 
 When the church ventured on the questionable method 
 of obtaining money by a fair, she exerted herself to 
 forward the scheme, excelling all the sisters in the 
 costliness and beauty of the articles which she offered 
 for sale, and the amount received at her counter.
 
 148 FASHIONABLE CHRISTIANS. 
 
 Several years have passed since Sister Worldly 
 closed her career of fashion and pleasure in the grave. 
 The circumstances of her departure were melancholy, 
 but I must not omit them. Mr. Worldly had just 
 completed a large, beautiful, and most convenient 
 residence. No expense was spared to make it the 
 first building in the city. It was almost a terrestrial 
 paradise. The garden was extensive, tastefully laid 
 out, and supplied, at great cost, with rare shrubbery 
 and delicious fruits. The rooms of the noble mansion 
 were adorned with a profusion of furniture, of the 
 newest style, and most expensive quality. Sister 
 Worldly* s heart was much set on her new home. She 
 looked forward to her entrance into it as the com- 
 mencement of a new life. But, alas ! how sadly are 
 human hopes sometimes blighted. Her health was 
 delicate and declining when she entered her loved 
 palace. The disease under which she labored was in- 
 sidious in its nature and slow in its progress. Her 
 physician, in whose judgment she placed great reli- 
 ance, flattered her with the hope of her speedy resto- 
 ration to health ; and she excluded from her sick room 
 the few faithful friends who would have disclosed to 
 her the peril of her situation. Her family were hardly 
 aware of her real condition, and unwilling to disclose to 
 her their fears. The neighbors all knew that Mrs. 
 Worldly must soon die, while as yet the family had little 
 alarm, and she was cheerful, and fondly talking of health, 
 parties, and visitings. The disease, meanwhile, was ma- 
 king steady and fatal progress. Two or three days before
 
 FASHIONABLE CHRISTIANS. 149 
 
 her death, the conviction that her end was nigh flash- 
 ed on her mind. Neither the flatteries of her physi- 
 cian, nor her own vain hopes, could longer deceive 
 her. She was perfectly overwhelmed at an event 
 which she so little expected, aud for which she was 
 so little prepared. To give up her new house and its 
 furniture, and to take up her dwelling in the dark and 
 solitary grave, was to her a dreary and appalling pros- 
 pect. She could not live, nor could she consent to 
 die. She was not without hope for the future, hut 
 consternation, and not hope, was the prevailing feel- 
 ing of her mind. She died without light, without 
 peace, with feeble hope, and was carried forth from 
 her splendid mansion to the narrow and cheerless 
 house appointed for all the living : and her end fur- 
 nishes an impressive commentary on the vanity, folly, 
 and wretchedness of a fashionable life. I dare not 
 say that her soul was lost I would trust that, through 
 infinite riches of grace, it was saved : but who would 
 willingly die such a death ? and how many fashionable 
 Christians are preparing themselves for just such au 
 eud? 
 
 We close, iny hearers, with a few practical remarks 
 on this subject. 
 
 1. Let us adopt Scriptural views on the theme 
 under consideration. On this, as on other subjects, 
 men are prone to extremes some to the ascetic, and 
 some to the licentious extreme. I have already inti- 
 mated that the evil lies, not in conforming to existing 
 fashions as such ; but in following immodest or ex-
 
 150 FASHIONABLE CHRISTIANS 
 
 travagant fashions, or becoming fashions with an un- 
 due devotion. The apostle enjoins on Christ's disci- 
 ples non-conformity to this world : but the prohibition 
 must be understood with proper limitation. The 
 apostle did not design to teach that if the world wear 
 raiment of a certain texture, color, and pattern, that 
 Christians for that reason should avoid its use ; but 
 merely that they should abstain from concord with 
 the world in whatever is sinful. The passage itself 
 does not define the line of separation between the 
 church and the world, but leaves the disciples to dis- 
 cover that line in the light of other portions of the 
 Scriptures. Another apostle enjoins on wives that 
 
 their adorning should not be outward, plaiting the 
 
 hair, and of wearing of gold, or of putting on of ap- 
 parel, but the ornament of a meek and quiet spirit. 
 But Peter did not inhibit all attention to personal 
 neatness and ornament all use of gold and apparel 
 in adorning the body but required that the chief at- 
 tention should be bestowed on the adornment of the 
 heart. The outward man may be adorned with neatness, 
 good taste, and elegance ; but the cultivation and im- 
 provement of the heart is the chief business of life. 
 The devotee of fashion neglects the adornment of the 
 heart ; and the ascetic declaimer against fashion 
 attaches, as do the objects of his censure, an un- 
 due importance to the vestments of the outward 
 man. 
 
 2. We should consider how little is to be gained by 
 devotion to Fashion. She is as very a despot as ever
 
 FASniONAULE CHRISTIANS. 151 
 
 occupied a Turkish throne. Her mandates are fre- 
 quently capricious, senseless, iu violation of good 
 taste, extravagant, burdensome, cruel, and even mur- 
 derous. Her slaves are not unfrcqueutly severely 
 taxed, exhausted by fatigue, exposed to heat and cold, 
 and subjected to the most heartless drudgery. And 
 what, permit me to inquire, is gained by this painful 
 vassalage ? Respectability is the phantom sought by 
 these voluntary .slaves. * They hope, by attention to 
 fashion, to be admired for their taste, praised for 
 their accomplishments, and elevated to the highest 
 circle of society. But I put it to the candid judg- 
 ment of my hearers, whether a lady is exalted one- 
 inch in the estimation of the discerning and the virtu- 
 ous, because she is fashionable ? Nay, does not the 
 unsophisticated heart instinctively recoil from render- 
 ing homage to the woman of gaiety, fashion, and plea- 
 sure ? Does not the woman concerned mainly for the 
 cultivation of the intellect and heart, of neat and plain 
 attire, and of unaffected and dignified manners, carry 
 away the palm from her, even iu the estimation of 
 those whose smile she courts? A. fas/iionfUde ClirtK- 
 fiftnf What pastor desires to have such a member 
 in his church ? Who would seek her prayers in a 
 time of distress? Who would be willing to occupy 
 her place in a dying hour ? " She that livcth in ple:i- 
 sure is dead while she liveth." 
 
 My dear friends, let us resolve that we will more 
 diligently follow the fashions set for us by our divine 
 Master. He has giveu us no pattern for the form of
 
 152 FASHIONABLE CHRISTIANS. 
 
 our garments, but a most beautiful pattern for the 
 guidance of our lives a pattern in which all the ami- 
 able and lovely are blended with all the noble and 
 commanding traits of human character ; and has, 
 with the kindness of a father, and the authority of a 
 sovereign, said to us " Follow me."
 
 LECTURE X. 
 
 FRIVOLOUS CHRISTIANS. 
 
 FRIVOLITY is opposed to gravity sobriety. Chris- 
 tians should be grave. It is according to " sound 
 doctrine that the aged men be sober," and "grave," 
 as well as " temperate, sound in faith, in charity, in 
 patience."* But the obligation to be grave and sober 
 is not peculiar to old men. " Young men," writes 
 Paul to Titus, " likewise, exhort to be sober-minded." 
 This evangelist was enjoined, not merely to exhort 
 young men to sober-mindedness, but to exemplify in 
 his own conduct the excellence of the precept. " In 
 all things," continued the apostle, " showing thyself 
 a pattern of good works : in doctrine showing," among 
 other important qualities, " gravity.''! No disposi- 
 tion, certainly, can be more becoming men redeemed 
 from sin and death than gravity. When they con- 
 sider from what guilt and danger they have been res- 
 cued by how great a sacrifice their deliverance was 
 effected how weighty and solemn arc their responsi- 
 bilities to Christ how numerous, artful and malig- 
 nant are their enemies how sin aud misery overspread 
 
 * Tit. ii : '.',. t Tit ii : <V-7
 
 154 FRIVOLOUS CHRISTIANS. 
 
 the world and how brief and uncertain is the period 
 of their earthly sojourn can they be otherwise than 
 grave ? 
 
 But Christians are required to be grave, not morose. 
 Moroseness is selfish, bitter, sullen, implacable gra- 
 vity is considerate, gentle, kind, heavenly. Jesus was 
 grave, not morose serious, not severe ; and his dis- 
 ciples are bound to imbibe his spirit. 
 
 Christians should be grave, not gloomy. Gravity 
 is compatible with cheerfulness, joy and sociability 
 gloominess unfits the mind alike for intercourse with 
 men, and with God for the pleasures of society, and 
 the duties of religion. Jesus was grave, not gloomy 
 the warmth of his heart, the brightness of his coun- 
 tenance, and the kindness of his words, made him a 
 welcome guest in every social circle where sin was not 
 tolerated. Whether we contemplate him at the mar- 
 riage feast in Cana of Galilee, in the pious family of 
 Martha in Bethany, or in his frequent interviews with 
 his chosen disciples, we cannot but be impressed with 
 the cheerfulness, sociality, and gentleness of his man- 
 ners. He came " eating and drinking" like other 
 men. He was in the truest, noblest sense, " a friend 
 of publicans and sinners."* And his disciples are 
 under the strongest obligation to imitate the lovely, 
 winning example of their Master. 
 
 Frivolity makes a mind light, inconsiderate, and 
 unimpressed with divine things. It is generally, but 
 
 * Mat. xi : 19.
 
 FRIVOLOUS CHRISTIANS. 155 
 
 not exclusively the sin of youth. It is sometimes, 
 though most unbecomingly, associated with gray hairs 
 and infirmities. What measure of levity is compati- 
 ble with sincere piety, it is difficult to say ; but, cer- 
 tainly, its habitual, and unrestrained indulgence is not. 
 Piety is a serious thing. It has its hopes, its conso- 
 lations, and its joys ; but it has also its mortifications, 
 its sorrows, and its conflicts. Though not recorded 
 in so many words, it is the plain teaching of revela- 
 tion, that uo trifler shall enter into the kingdom of 
 heaven. " From the days of John the Baptist until 
 now the kingdom of heaven suifereth violence, and the 
 violent take it by force."* It must be taken by 
 storm ; or, to speak without a figure, the blessings of 
 true religion are enjoyed only by those who earnestly 
 desire, and vigorously seek them. 
 
 Frivolous Christians are, I am sorry to say, a very 
 numerous class. Frivolity is an evil confined to no age, 
 nor sex, nor rank. It is found in every Christian church. 
 The most considerate and dignified disciples of Jesus 
 are liable to be surprised, or allured, into its indul- 
 gence. It invades the pulpit ; and diffuses thence a 
 most mischievous influence. 
 
 I propose to depict some of the Evils of Frivolity 
 as they are seen in the life of Elder Lightman. 
 
 He was naturally of a warm, excitable, and lively 
 temperament. Ilia disposition was kind but volatile. 
 If I may be allowed to speak phrenologically, his 
 
 * Mat. xi : 1-J
 
 156 FRIVOLOUS CHRISTIANS. 
 
 organ of self-esteem was largely developed. Eminently 
 social in bis spirit, he was fond of conversation, or 
 rather of talking, and usually made himself his at- 
 tainments, exploits or purposes the theme of his re- 
 marks. He was singularly impulsive, rarely taking 
 time to weigh his words, or consider the consequences 
 of his acts. 
 
 The religious experience of Mr. Lightman was 
 somewhat remarkable. His feelings were deep, but 
 variable. His tears were often succeeded by levity 
 and his levity as often by tears still more bitter. One 
 fact in his experience will best illustrate his character. 
 While he was apparently under deep conviction of sin, 
 he attended a meeting in which there was a solemn and 
 pervasive religious influence. At this meeting, some- 
 thing ludicrous, or which appeared to him to be so, 
 occurred. Instantly all his serious thoughts and im- 
 pressions were gone, and he was seized with an un- 
 controllable fit of laughter. To prevent the exposure 
 of his levity he withdrew from the congregation, and 
 gave full indulgence to his mirth. Soon, however, the 
 tide of his feelings changed. His laughter was fol- 
 lowed by a sense of guilt, alarm, tears, and lamenta- 
 tions ; but in the midst of these painful exercises, the 
 ludicrous scene presented itself again vividly to his 
 mind, upset his gravity, and threw him into convulsive 
 laughter. The poor man returned from a religious 
 meeting, which he had attended, earnestly desiring to 
 be benefitted, with distressing fears that he had com- 
 mitted the unpardonable sin.
 
 FRIVOLOUS CHRISTIANS. 157 
 
 Strong confidence in Christ, a bright hope of heav- 
 en, and an overflowing joy, signalized the conversion 
 of Lightman. He was promptly baptized, and uni- 
 ted with a church of Christ. Possessing a brilliant 
 intellect, a good education, and a ready and graceful 
 elocution, he was easily persuaded to enter the Chris- 
 tian ministry. High hopes were entertained of his 
 usefulness. His manners were popular, his preaching 
 was attractive, and his zeal and energy were marked. 
 Soon, however, his levity began to exert a baleful in- 
 fluence. 
 
 This infirmity showed itself in an excessive atten- 
 tion to his personal appearance. He was handsome, 
 vain of his beauty, and sought to exhibit it to advan- 
 tage. A neat attire, suited to age and position, be- 
 comes a Christian minister ; but a fondness for dress 
 is utterly unworthy of him. The pulpit occupied by 
 Elder Lightman stood in a position unfavorable to 
 the display of his personal charms. He therefore pro- 
 posed and succeeded in effecting such changes in it, 
 the light that shone on it, and the drapery surround- 
 ing it, as were best adapted to the exhibition of his 
 noble form, fair complexion, and tasteful dress. There 
 stands the pulpit, an enduring monument of the pas- 
 tor's frivolity and self-complacency, Alas ! that a 
 minister of Christ, called to watch for souls as one 
 that must give account, should be more concerned to 
 display his own beauty than the glory of Christ should 
 convert the pulpit, Heaven's appointed means of hu- 
 man salvation, into a stapo. on which to exhibit, with 
 scenic rfVfi-t, h;> |,i r.-Miii;il charms!
 
 158 FRIVOLOUS CHRISTIANS. 
 
 The conversation of Elder Lightman was eminently 
 frivolous. In every society, under the most solemn 
 circumstances, in week days and on Lord's days, hi3 
 levity was apparent. No opportunity of jesting was 
 permitted to pass unused, and he would sooner lose a 
 friend than spoil a pan. No subject was too impor- 
 tant or grave to be converted by htm into a theme for 
 merriment. Had he been as anxious to instruct and 
 profit as he was to amuse his associates, he would 
 have been a most valuable companion. Those who 
 observed his usual solemnity and fervency in the pul- 
 pit, and his thoughtless levity out of it, frequently re- 
 marked of him what has often been remarked of 
 others " When he is in the pulpit, he preaches so 
 well that he should never come out of it ; and when 
 he is out of it, his conversation is so frivolous that he 
 should never go into it." 
 
 A fact may best show the evil influence of his lev- 
 ity. He attended a meeting where many ministers, 
 from various parts of the country, were present, 
 among whom were some distinguished for their learn- 
 ing, eloquence, and piety. He was the star of the 
 occasion. In the pulpit, the solemnity of his counte- 
 nance, the fervor of his manner, and his graceful elocu- 
 tion, added to the intrinsic excellence of his discourses, 
 made him the centre of interest and attraction. The 
 venerableness of age, the sayings of wisdom, and the 
 dawning of genius, were all forgotten in the admira- 
 tion excited by the glowing eloquence, and impassioned 
 appeals of Elder Lightman, then in his early prime.
 
 FRIVOLOUS CHRISTIANS. 159 
 
 When the meeting closed his praises were on almost 
 every lip. It happened that sister Grave, a lady em- 
 inent for piety, discretion, and dignity, sha'red the 
 hospitality of the family in which he was quartered. 
 I said to her, after the meeting had ended, "How did 
 you like brother Lightmari's preaching ?" " I wish 
 never to hear him again," was her prompt and pointed 
 reply." " Why ?" I enquired, with surprise. " His 
 conversation is so light and trifling that I can have 
 no confidence in his piety." I was sorry to hear the 
 remark. The judgment of the excellent sister was se- 
 vere. She did not make due allowance for the natu- 
 ral temperament of the man, the exhilarating circum- 
 stances in which he was placed, and the strong temp- 
 tations which he was under to please and amuse, by 
 his wit and vivacity, those whom he had astonished 
 and dazzled by his sermons. But still, knowing, as I 
 did, the sound judgment, the high sense of propriety, 
 the unaffected piety, and the wide and deserved influ- 
 ence of sister Grave, I would not have been willing 
 that she should entertain such an opinion of me for all 
 the popularity which Elder Lightman won from the 
 vast and delighted crowd on that occasion. 
 
 It would not have been so bad if his levity had been 
 confined to his social intercourse. Unfortunately, the 
 frivolity of his temper and his fondness for the ludi- 
 crous, sometimes broke through tho restraints imposed 
 by the sacredness of the pulpit. He often sought to 
 gain a smile when he should have aimed to win a soul. 
 Usually, indeed, he was solemn, even tender and pa-
 
 160 FRIVOLOUS CHRISTIANS. 
 
 thetic, in the sacred desk; but occasionally the caus- 
 ticity, oddity, or ludicrousness of his remarks would 
 move his congregation to an involuntary smile, or ill- 
 suppressed laughter. On one occasion the effect of 
 his untimely mirth was most painful and disrepu- 
 table. For the elucidation of some point, he related 
 an amusing story. Its effect was irresistible. Through' 
 out the dense congregation there was a half-concealed 
 titter. This pervasive mirth re-acted on the preach- 
 er, and he burst into loud and unrestrained laughter. 
 The assembly, freed from all restraints by the unseem- 
 ly example of the preacher, indulged in merriment) 
 the more hearty and vociferous, from their previous 
 efforts to suppress it. After the general outburst of 
 amusement, order and gravity were restored. The 
 preacher apologized for his levity, resumed the thread 
 of his discourse, and was proceeding with his usual 
 pathos, when the unfortunate story which had caused 
 the diversion came again vividly into his mind. He 
 suddenly stopped, struggled a moment with the threat- 
 ening eruption, and broke forth again into laughter. 
 The congregation, catching the sympathy, laughed in 
 unison with him. All attempts to re-commence the 
 religious services were vain. The feelings of the preach- 
 er and of the people were utterly inharmonious with 
 the place, the occasion, and the appropriate services. 
 The' meeting closed in a farce. It was, indeed, in one, 
 but not in every aspect a farce. It was a melancholy 
 scene. Angels might have wept over it. The Lord's 
 day was desecrated, the house of worship was dishon-
 
 FRIVOLOUS CHRISTIANS. .61 
 
 ored, the pulpit was prostituted, th'e people were 
 taught to make a mock at sacred things, the preacher 
 of the gospel was disgraced, God was offended, and 
 infidelity was invited to sneer and triumph. I do not 
 envy Lightman the feelings with which he returned 
 to his home to reflect on his levity, folly, and merited 
 reproach. In other places he retained his reputation 
 and influence ; hut he could never again appear at the 
 scene of his impious levity without a feeling of shame, 
 and exciting a vivid recollection of his folly. 
 
 I need not farther pursue the life of Elder Light- 
 man. He is, I trust, a good man. He possesses 
 some noble qualities. But for his besetting sin, he 
 might be one of the most successful of Christian min- 
 isters. As it is, his usefulness is equivocal. Some 
 good he seems to do in winning souls to Christ, and 
 in edifying the saints ; but such large subtractions 
 must be made for the reproach which he brings on re- 
 ligion, and the pain which he inflicts on its intelligent 
 friends, that it is not easy to say on which side the 
 balance is found. Many admire and love him, and 
 grieve that one so eminently fitted for usefulness 
 should, by his frivolity, so sadly mar it. 
 
 I will conclude this Lecture with a few remarks to 
 that class of Christians so strikingly represented by 
 Elder Lightman. 
 
 Frivolity is an evil not easily corrected. The lino 
 of demarcation between Christian cheerfulness and 
 sinful levity is not in all cases easily drawn. There 
 may be there often is a gradual and unconscious
 
 162 FRIVOLOUS CHRISTIANS. 
 
 gliding from ^ight to wrong. This evil, too, may 
 have its origin in the best impulses of our nature a 
 social disposition, and a desire to please ; and no 
 habit grows more imperceptibly and more vigorously 
 than that of frivolity. Other sins are checked ; this 
 is encouraged by society. Other sins may bring us 
 into reproach ; this, though it may be a spot on our 
 religious character, and blight our religious influence, 
 will make us acceptable and valued companions in 
 many circles of society, from which consistent piety is 
 excluded, or in which it is barely tolerated. Con- 
 science, so potent in the correction of other evils, has 
 but little power in curing this. It may be so plausi- 
 bly justified, or, at least, excused and palliated, that 
 her remonstrances are silenced, or reduced to faint 
 and unheeded whispers. And yet frivolity is an evil, 
 and a serious one, for the correction of which those 
 Christians who have indulged in it should make con- 
 stant and earnest efforts. That I may aid you, my 
 brethren, in curing this disease, suffer a few words of 
 exhortation. 
 
 1. Consider its mischievous effects. If you possess 
 any piety, you desire to be useful, and the fervency 
 of this desire agrees with the depth of your piety. If 
 your levity should not utterly prevent, it will certainly 
 diminish your Christian influence and usefulness. Your 
 companions may give you full credit for your kindness, 
 sociability, and pleasantry ; but if they do not dc8pise ( 
 they will lightly esteem your religious character. 
 They will thiuk less of religion by the exemplification
 
 FRIVOLOUS CHRISTIANS. 163 
 
 of it furnished in your spirit and manners. If they 
 desire religious instruction, they will not seek it at 
 your lips ; if, in times of distress and danger, they 
 wish prayer to be offered to God on their behalf, they 
 will not apply to you as intercessors. Your example 
 may prove a terrible curse to those whom you most 
 tenderly love. Your companions your children 
 may be led by your levity ^ind folly to despise the 
 gospel, aud the Redeemer whom it reveals, and to lose 
 their souls. 
 
 2. Think, dear brethren, Itow incongruous is your 
 frivolity with your solemn responsibilities. Whether 
 we consider the price at which you have been redeem- 
 ed the precious blood of Christ ; the end for which 
 you are kept in the world to glorify God in your 
 bodies and spirits, which are his ; or the enemies with 
 which you have to maintain a ceaseless conflict ; it is 
 most seemly that you should " pass the time of your 
 sojourning here," not in levity, but " in fear."* You 
 are called to watchfulness, the mortification of your 
 lusts, a life of earnest piety ; in fine, to " work out 
 your own- salvation with fear and trembling." Need 
 I tell you how incompatible these duties are with a 
 light and trifling spirit ? Let the warrior sport in 
 the battle-field, covered with carnage and blood let 
 the mariner sport in the threatening tempest let tin: 
 surgeon sport in the hospital, amid the sick ami dy- 
 ing ; but you, my brethren, should be " serious in :i 
 ecrious cause." You have to do with solemn matters. 
 
 * 1 IVt. i ; 17
 
 164 FRIVOLOUS CHRISTIANS. 
 
 Sin, death, arid hell are serious things. You may be 
 frivolous, but angels, Christ, and God are serious. 
 You will not always laugh. Death is a solemn event. 
 It is no light thing for a trifler to die. If the emi- 
 nent Grotius, when he was about to die, declared, be- 
 cause he had devoted himself to secular learning 
 rather than the study of the Bible, that he had spent 
 his life in laborious trifling, in what terms of self-re- 
 proach and bitter lamentation, will you express the 
 folly and guilt of lives wasted in thoughtless frivolity ? 
 In conclusion, permit me, brethren, to urge you, if 
 your consciences accuse you of this sin, to make in- 
 stant, determined, earnest efforts, depending on divine 
 aid, to overcome it. The disease is hard to cure, 
 but not incurable. It may be that, to exorcise the 
 demon, prayer, fasting, watchfulness, and long-contin- 
 ued struggling may be necessary. But duty, useful- 
 ness, enjoyment, safety, and the glory of Christ de- 
 mand the effort and the sacrifices. A peaceful death, 
 a memory blessed, and a glorious reward in heaven, 
 beckon you to fight till you have gained the victory.
 
 LECTURE XL 
 
 SENSITIVE CHRISTIANS. 
 
 By Sensitive Christians I do not mean such as 
 are remarkable for the liveliness of their religious feel- 
 ings. This is a choice class of Christians. I once 
 had the pleasure of numbering brother Lively among 
 my constant hearers. He always took his seat near 
 the pulpit, and listened to the Word preached with 
 intense interest, and a heart responsive to all its 
 claims. His absorbed attention, the variations in his 
 countenance, and his flowing tears, evinced the warmth 
 of his feelings. Nor did his emotions die away with 
 the sound of the preacher's voice, but subsequently 
 showed themselves in the spirituality of his conversa- 
 tion, the fervor of his devotions, and the activity of 
 his efforts in the cause of Christ, If on the face of 
 the earth there was a church composed of such mem- 
 bers as brother Lively, I should delight to be their 
 pastor. Widely different, however, are such Chris- 
 tians from the class of which I am going to speak. I 
 will make no apology for delineating, this evening, the 
 character of brother Touchy, with whom, if you have 
 no personal acquaintance, you may deem yourselves 
 fortunate. He is rather a distinguished member of 
 the class of Sensitive Christians.
 
 166 SENSITIVE CHRISTIANS. 
 
 This disciple has some excellent qualities. He is 
 scrupulous, almost to a fault. Ou all questions of 
 duty, he is, from temperament, an ultraist. Some 
 years ago the propriety of making abstinence from the 
 use of intoxicating drinks a condition of church mem- 
 bership, was discussed in the church to which he be- 
 longed. Of course, he was in favor of the new test of 
 fellowship. In debating the question, a brother said 
 to him, " The principles which you advocate would 
 lead to the exclusion of church-members for using 
 coffee, tea, or tobacco." " Yes," replied brother 
 Touchy, " and I am in favor of carrying out the prin- 
 ciple." And so, no doubt, he was, sincerely and hon- 
 estly. I should never expect this brother to do a 
 mean thing. He may act rashly or foolishly ; but he 
 has no trickery or unfairness. He would be a valua- 
 ble member of the church were it not for his charac- 
 teristic infirmity. This renders him good for no- 
 thing. Brother Toucliy's great fault is his sus- 
 ceptibility of being wounded his readiness to take 
 offence. The most harmless action or word, or 
 even look, may fill him with grief, or kindle his re- 
 sentment. A thousand may be addressed, but he is 
 sure your remarks are intended for him. You may 
 speak of a class, or of an abstract quality, but he con- 
 siders your words offensively personal. You may 
 explain your meaning, but your explanation is almost 
 certain to be, in his estimation, worse than the origi- 
 nal offence. You may keep silent, but he interprets 
 your silence as a want of respect to himself. You
 
 SENSITIVE CHRISTIANS. 167 
 
 may compliment him, and, although he is fond of com- 
 pliments, two to one but he will suspect you of a de- 
 sign to flatter him, and be sincerely grieved. You 
 may speak to him in jest, but, understanding you se- 
 riously, he is sorely hurt ; or you may speak to him 
 seriously, and suspecting you of jesting, he will be 
 equally wounded. With almost every member of the 
 church, at one time or another, he has been displeased. 
 He was greatly distressed and offended because sister 
 Good said that his son John, a petted, spoiled, and 
 rude boy, behaved badly in church a fact known to 
 all the congregation. On one occasion Deacon Faith- 
 ful made some remarks about church-members who 
 were delinquent in the payment of their church sub- 
 scriptions remarks kind, pertinent, and weighty, as 
 his remarks always were. It happened that brother 
 Touchy belonged at the time, though it was an un- 
 usual thing, to this class ; and he was dreadfully hurt 
 by the Deacon's remarks; and long and affectionately 
 did the Deacon labor before he could heal the wound. 
 Brother Touchy was peculiarly liable to be grieved 
 with his pastor. He had been under the charge of 
 several pastors, before I took the oversight of the 
 church. They were excellent men, of very different 
 characters and gifts, but all eminently useful. Uro- 
 tlier Touchy was grieved and offended with them all. 
 I was apprized of his character, and resolved, if possi- 
 ble, to avoid hurting his feelings; but it \\-.\n nut pos- 
 sible. In a short time, I took occasion to warn my 
 hearers against the danger of attending dram shops.
 
 168 SENSITIVE CHRISTIANS. 
 
 It unfortunately happened that this brother had re- 
 cently visited one on business, and supposing that I 
 designed to reprove him for his conduct, he was 
 greatly distressed. When I heard of this trouble, I 
 went to him, and by assuring him that I had not 
 heard of his visit to the dram shop, and did not even 
 see him in the congregation at the time of the offen- 
 sive remarks, I succeeded in quieting his mind. But 
 it did not avail much ; for in a little while he was 
 again offended at some equally harmless remark, and 
 during the whole period of my ministry in the church 
 has been receiving wounds which I have no little 
 trouble in healing. Fortunately for brother Touchy 
 these wounds leave no scars, else he would be one of 
 the most frightful of living beings. 
 
 It must in fairness be said that brother Touchy is 
 not malicious. He is " soon angry," but his anger soon 
 abates. His infirmity is far more injurious to him- 
 self than to any one else. Now that his character is 
 well known, nobody is surprised to hear that he is of- 
 fended, and, in truth, nobody has any great concern 
 about it. All have come to. view it as one of those in- 
 evitable occurrences which must be borne with patience 
 and resignation. 
 
 I have carefully inquired for the cause of brother 
 Touchy's sensitiveness. Whether the man was a 
 spoiled child, -I do not know ; but he acts much as if 
 it were so. Perhaps he is of an unfortunate nervous 
 temperament, which renders him peevish and tender. 
 On one point I am perfectly certain pride has much
 
 SENSITIVE CHRISTIANS. 169 
 
 to do with his sensibility. He sometimes makes me 
 his confident, and pours his grievances into my ears. 
 I never fail to notice in the account which he gives of 
 his supposed insults and injuries, that lie represents 
 that due respect has not been paid to his age, office, or 
 character. On one occasion he was invited to dine 
 with an amiable brother : a large company was pre- 
 sent. He was not invited to take a seat at the first 
 tableland he became violently offended, and left the 
 house. As soon as the mistake was discover- 
 ed, the good brother went in pursuit of the 
 offended guest, and assured him that he had been sim- 
 ply overlooked, and apologized in the most courteous 
 manner for the seeming neglect ; but brother Touchy, 
 more than usually resentful, refused, in a most un- 
 christian spirit, to receive the apology. His dignity 
 had been offended, and could not be easily appeased. 
 Brother Touchy was visionary as well as sensitive. 
 He formed a favorable opinion of his own abilities, 
 and his mind was usually pregnant with wild and im- 
 practicable schemes. By some means it came to his 
 knowledge that Elder Weigh-well had a poor opinion 
 of his judgment. From that day forward the Elder 
 was considered by him as a personal enemy, though 
 nothing was farther from the truth. He was greatly 
 pained that one whose favorable opinion he would 
 have prized, should think so unjustly of him ; and his 
 grief found vent in language of self-adulation and 
 bold defiance. But enough of brother Touchy' 1 s faults. 
 I have some important advice to offer to that some-
 
 170 SENSITIVE CHRISTIANS. 
 
 what numerous and respectable, but very unfortunate, 
 class of Christians to which Mr. Touchy belongs : 
 
 1 . Be sure you take no offence 'when none is in- 
 tended. In such a world as this, offences must of ne- 
 cessity conie. So diversified are the tempers, views, 
 interests, and pursuits of men, that conflicts and in- 
 juries must occur ; and the real offences in this life 
 are sufficiently numerous without adding to the list 
 imaginary ones. Be careful, then, brethren, not to 
 misconstrue iunoeent words and actions into serious 
 insults. You know, or ought to know, your infirmity, 
 and should guard against it. If any person offends 
 you without designing to do it, the blame is yours, 
 and not his; and every such instance of groundless 
 irritation is a reproach both on your judgment and 
 your temper ; and should these instances increase, 
 they will furnish decisive proof of your indiscretion ; 
 and, at length, in every contest it will be taken for 
 granted that you are wrong and your opponents right. 
 When brother Love heard that brother Touchy 's feel- 
 ings were hurt by Deacon Faithful, he said, with a 
 most significant smile, " No wonder !" 
 
 2. Be careful that you do not indulge a resentment 
 disproportionate to the offence given. The offence 
 may have originated iu iuconsiderateness, or a misap- 
 prehension of your conduct, or some occasional im- 
 pulse; and the offender may disapprove and lament 
 his conduct. A merited resentment will be justified by 
 public sentiment, and is tolerated b} r Christianity. ' Be 
 ye angry, and sin not." But a fierce and unreason-
 
 SENSITIVE CHRISTIANS. 171 
 
 able resentment will place you in the wrong, and give 
 the offender the advantage of you. I well remember 
 Buch a case. Sister Touchy, who is more excitable, 
 and generally more easily pacified than her husband, 
 was offended by a member of the church. The of- 
 fending sister saw and confessed her fault, and ingen- 
 uously asked forgiveness The offence was slight, 
 but confession, instead of extinguishing, roused the 
 resentment of sister Touchy to a perfect flame, which 
 had well nigh caused her exclusion from the church. 
 So, uiy brethren, you see it is not only important 
 that you should be right in the beginning of a contest, 
 but that you should continue right to the end. 
 
 3. Be certain ivkcn you are offended to go icith 
 your complaints to the offending brother himself. " If 
 thy brother shall trespass against thee, go and tell 
 him his fault between thee and him alone." This ia 
 the divine rule ; and experience has demonstrated its 
 wisdom. If you permit any supposed flagrancy of the 
 offence, or your imaginary dignity, or the violence of 
 your resentment, to prevent you from obeying this 
 rule, you make yourselves offenders. The object of 
 your displeasure may be innocent, but you are not ; 
 you offend against your brethren and against Christ | 
 and if you know your duty, and obstinately refuse to 
 do it, you must settle the controversy with Him whose 
 authority you set at naught. 
 
 4. Lie dlwtiys retuli/ to forgive those, who have of- 
 fended t/uit, on the /itst sign of their repentance. It 
 thy brother '' trespass against thc *e\en times in a
 
 172 SENSITIVE CHRISTIANS. 
 
 day, and seven times in a day turn again to thee, say- 
 ing, I repent, thou shalt forgive him." You cannot 
 judge men's hearts. If an offending brother says, I 
 repent, he may be sincere -God knoweth " charity 
 hopeth all things ;" and you are bound to forgive him. 
 And if you have the mind which was in Christ Jesus, 
 you will forgive him fully and gladly. 
 
 5. Constantly bear in mind that God exercises 
 greater patience towards you than you are called to 
 exercise towards any man. Our offences against God 
 have been causeless, multiplied, and aggravated ; and 
 yet he has forgiven them freely and fully, and at the 
 first moment of our hearty repentance. And can we 
 cherish, in view of God's compassion to us, an implacable 
 spirit toward those, who have, in comparison, so slightly 
 offended us ? Shall we imitate the example of the 
 wicked servant, whose master forgave him ten thou- 
 sand talents because he had nothing to pay, and who 
 inexorably demanded of his fellow servant the payment 
 of fifty pence ? A hard, unforgiving spirit is incompat- 
 ible with the existence of piety, and the salvation of 
 the soul. "If ye forgive not men their trespasses, 
 neither will your Father forgive your trespasses."* 
 
 My brethren, I have a word of advice for you, rela- 
 tive to Sensitive Christians. Deal gently with them. 
 They are much to be pitied. They are frequently an 
 annoyance to their brethren; but their worst enemies 
 could hardly desire that they should harass and pun- 
 
 * Mat. vi : 16.
 
 SENSITIVE CHRISTIANS. 173 
 
 ish themselves more than they do. You would not 
 handle a man roughly who has no skin on his flesh. 
 The Touchy family are more sensitive mentally than 
 such a man would be bodily. Act toward them as, 
 under a change of circumstances, you would have them 
 to act toward you. Christians of this class are scat- 
 tered through all the churches, perhaps, among other 
 things, to exercise our patience, gentleness, and long 
 suffering important Christian graces and also to 
 teach us, by comparison, how much those of us who 
 have a souud nervous system, and the power of gov- 
 erning our tempers, are indebted to the Former of our 
 bodies, and the Sanctifier of our spirits. 
 
 Fearing that I have incurred the everlasting dis- 
 pleasure of brother Touchy, and all his family and 
 relatives, I can and do appeal to the Searcher of 
 hearts for the purity of my motives, the disinterested- 
 ness of my aims, and the truthfulness of my delinea- 
 tions.
 
 LECTURE XII. 
 
 CENSORIOUS CHRISTIANS. 
 
 MY brethren, we are no where forbidden in the 
 Scriptures to form candid and just opinions of men's 
 conduct and characters, however evil they may be ; 
 or, from proper motives, to give utterance to these 
 opinions. We are permitted to judge of false proph- 
 ets by their fruits.* " Judge not according to appear- 
 ance, but judge righteous judgment,"! ' 1S a ru ^ e of our 
 divine Lord. But Censoriousness is a disposition to 
 judge hastily, partially, and harshly, and to give need- 
 less expression to the false judgment. This evil is 
 distinctly and emphatically condemned by the Spirit 
 of inspiration. " Put them in mind," says Paul, " to 
 speak evil of no nmn."| " Judge not," says Jesus, 
 " 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."|| The God 
 who interdicts murder and blasphemy, with equal 
 clearness and authority forbids evil surmising, rash 
 judgments, and evil speaking. A censorious disposi- 
 tion indicates a bad heart a heart wholly, or in part, 
 
 * Mat. vii : 16. f John vii ; 24. $ Tit. iii : 2. 
 
 || Mat. vii : 1,2.
 
 CENSORIOUS CHRISTIANS. 175 
 
 tmsanctified a heart selfish, envious, ambitious, and 
 misanthropic. It will generally be found that the 
 Censorious are guilty of sins greater than those which 
 they denounce | and sometimes they vent their indig- 
 nation on the very tins which they themselves commit. 
 " Thou art inexcusable, O man, whosoever thou art, 
 that judgest ; for wherein thou judgest another, 
 thou condemucst thyself; for thou that judgest dost 
 the same things."* 
 
 We have recorded in the Scriptures a remarkable 
 and instructive specimen of the fault-finding spirit, f 
 John, the harbinger of Christ, was a man of abstemi- 
 ous habits : he " came neither eating nor drinking." 
 The Jews found fault with him. " They say, He 
 hath a devil." None but a demoniac would wholly 
 abstain from the generous foods and exhilarating 
 drinks which a gracious Providence has furnished for 
 our nourishment and comfort. Well, to obviate their 
 objection, Jesus was more sociable in his manners, 
 lie "came eating and drinking.'' Still, the Jews 
 found fault. " They say, Uehold, a man gluttonous, 
 and a winrbibber, a friend of publicans and sinners." 
 Never were accusations mure unreasonable. Jesus 
 was indeed the friend of publicans and sinners, and 
 lie did partake witli a grateful heart of the wholesome 
 food and drink common in that day and country ; but. 
 that In; indulged in the tdiirhte.st excess of eating or 
 drinking was a groundless and base insinuation. They 
 
 * Rom. ii: ). ( Mat xi : 18, 19.
 
 176 CENSORIOUS CHRISTIAN?. 
 
 were, in truth, a censorious generation, resolved not 
 to be pleased equally offended with piping or mourn- 
 ing, with austerity or sociableness. That generation 
 has long since passed away ; but their spirit survives 
 them, and displays itself in endless surmises, cavils, 
 and denunciations. 
 
 Censor iousness is a very prevalent evil. It has in- 
 fected every class of society, and rages as an epideni' 
 ic within the precincts of many Christian churches. 
 It would be curious, and might prove instructive, to 
 estimate what proportion of the words in many re- 
 fined and pious circles are words of suspicion, detrac- 
 tion, censure, and ridicule. How often are God, the 
 soul, and eternity forgotten in the eager discussion 
 of the frailties, blunders, and misdoings of poor, err- 
 ing mortals. These fault-finders well nigh reverse 
 the apostolic injunction " Speak evil of no man," 
 and speak evil of all men. 
 
 Censoriousness is a very great evil. Its bitter 
 fruits are alienation, strifes, the disgrace of the church, 
 the curse of souls, the discouragement of good men, 
 and the triumph of the ungodly. We have known the 
 peace of families and the prosperity of neighborhoods, 
 as well as the respectability and usefulness of individ- 
 uals, utterly subverted by this spirit, and its progeny 
 of misrepresentation, fault-finding, and slanders. " The 
 tongue is a fire, a world of iniquity : so is the tongue 
 among our members, that it defileth the whole body, 
 and setteth on fire the course of nature ; and it is set 
 on fire of hell."*
 
 CENSORIOUS CHRISTIANS. 177 
 
 It is not easy to delineate the character of Censori- 
 ous Christians. Censoriousness exists in degrees so 
 various, and may be compounded with so many good 
 and so many bad qualities, that no individual can be 
 considered as a fair representative of the Class. As, 
 however, brother Carper is one of this Class, and as 
 I have the advantage of an intimate acquaintance with 
 him, I have resolved to introduce him to my audience. 
 
 He descended of the Hategood family ; but grace has 
 made him differ very widely from his kindred. Few 
 doubt his piety, though all must see that it is not of 
 the most lovely and attractive type. His tempera- 
 ment is choleric. From one class of vices none can 
 be freer than he. To the excessive indulgence of his 
 appetites he has no temptation. A change of circum- 
 stances might make him an anchorite, but not an epi- 
 cure nor an inebriate. But to another class of sins 
 he is peculiarly prone. Evil surmising, fault-finding, 
 and their kindred evils, seem in his nature to find a 
 congenial and fruitful soil. His mind is singularly 
 constituted. It is almost blind to beauties, excellen- 
 cies, and advantages; but it has a keen perception of 
 defects, deformities, and disadvantages. He scans 
 every thing to discover its imperfections ; and of rare 
 excellence must that object be in which he docs iiot 
 find them. Human character is a mixture of good 
 nnd evil ; and the most we can reasonably hope, to 
 find in the best is a great preponderance of tlie pood 
 over the evil. In judging of human conduct we must 
 distinguish between what is habitual and what in or
 
 178 CENSORIOUS CHRISTIANS. 
 
 casional between what springs from principle and 
 what from impulse; we must weigh motives, make 
 due allowance for surrounding circumstances, and then 
 judge charitably. But brother Carper judges all 
 men by the same unbending rule ; he makes no allow- 
 ance for youth, inexperience, sudden temptation, past 
 rectitude, prompt repentance, and full reparation : all 
 must be measured on the same Procrustean bedstead. 
 
 But this brother's character may be best illustrated 
 by a few striking facts in his life. Long after he pro- 
 fessed hope in the Gospel, he was kept out of the 
 church by its manifold imperfections. He saw many 
 inconsistencies among its members he deemed the 
 pastor a good man, but not quite sound in the faith ; 
 the worship of the church was not according to his 
 taste ; and its discipline was less rigorous than he 
 thought the Scriptures demanded. The truth is, he 
 had by chance got possession of some of the writings 
 of Robert Sandeman, of Scotland, and his religious 
 sentiments received a bias from that distinguished, but 
 rigid author. After years of instruction and persuasion, 
 Mr. Carper so far yielded his scruples as to be bap- 
 tized, and unite with the church. As he was an in- 
 telligent, respectable, and on some accounts, worthy 
 man, his entrance into the church was hailed with de- 
 light ; but it was the beginning of trouble. 
 
 Brother Carper soon began to prove a serious trial 
 to his pastor. He felt that it was his duty to exer- 
 cise a very strict and constant watch-care over him, 
 to correct his mistakes, and point out his faults ; and
 
 CENSORIOUS CHRISTIANS, 179 
 
 he followed his vocation in no very lovely spirit. The 
 pastor deemed it proper to deliver a series of sermons 
 on a highly important paragraph of Scripture. They 
 were carefully prepared, earnestly delivered, and lis- 
 tened to by the congregation with decided interest ; 
 but brother Carper took offence. It seemed to him 
 unreasonable that so many sermons should be founded 
 on a single text ; and he entered into some curious, 
 and, as he supposed, instructive calculations, to ascer- 
 tain how many sermons and how much time would be 
 required at this rate to expound the whole Bible. 
 His occasional frowns and studied inattention during 
 the delivery of the sermons, as well as remarks made 
 here and there, without any tender regard to the min- 
 ister's feelings, indicated pretty plainly how deep an 
 impression the calculation had made on his own 
 heart. But as he could neither change the purpose 
 of his pastor, nor arrest the prolix discussion, he 
 withdrew for several Sabbaths to churches where the 
 sermons bore, in his estimation, a more suitable pro- 
 portion to the length of the text. 
 
 Square-toed boots were just coming into fashion, 
 and tho pastor, all unconscious of guilt or mischief, 
 bought a pair. At the close of the Sunday morning 
 sermon, brother Carper, taking the pastor aside, said 
 to him " Brother Frccnum, you have hurt my fcol- 
 inga to-day very much." " All !" replied the Klder, 
 ' how did I do it? I am sure I did not intend to do 
 it." " Why," said Carper, " you have put on square- 
 toed boots you arc following the: fashion I'm suro
 
 180 CENSORIOUS CHRISTIAN.-. 
 
 Elder Worthall would not do such a thing." A dis- 
 cussion ensued. The pastor endeavored to convince 
 him that there was neither good nor evil iu the shape 
 of his boots and that he purchased them not because 
 they were fashionable, but fitted his feet, and were 
 durable and cheap ; but Carper was not a man to be 
 silenced by arguments. As Elder Freeman was a 
 mild and conciliating man, he said " Well, brother 
 Carper, though I see no evil in wearing boots with 
 square toes, yet as my doing so wounds your feelings, 
 I will not wear them again." " Yes, but," replied 
 brother Carper, more excited than before, " you think 
 it right to wear them you justify the practice and 
 this is as bad as wearing them." Finding it impossi- 
 ble to heal the wound, the grieved pastor went his 
 way. Carper would gladly have formed a party in 
 the church in opposition to this worldly innovation ; 
 but,- beyond his own family, his views met with but 
 little countenance, and his efforts served to strengthen 
 rather than overthrow the pastor's influence. 
 
 The church music was a source of perpetual annoy- 
 ance to brother Carper. His views on the subject 
 of church singing were, in the main, quite scriptural. 
 He maintained that in public worship the singing 
 should be congregational, intelligent, and spiritual; 
 and these views were generally conceded to be sound. 
 But he was bitterly opposed, not only to instrumental 
 music, but also to employing choirs to conduct sing- 
 ing in public worship. He thought that Christians 
 should do their own singing, and that unbelievers
 
 CENSORIOUS CHRISTIANS. 181 
 
 
 
 should receive no more encouragement to lead in pub- 
 lic singing than in public prayer. For entertaining 
 these opinions, and endeavoring in kindness to defend 
 and spread them, none could blame him : but he could 
 not sing himself, made no effort to acquire the art of 
 singing, or to have others improved in it ; and yet he 
 found fault with the singing. Othersgave their attention 
 time, and money to improve the church music, la- 
 mented that it was not better, and that the congrega- 
 tion was so little qualified and inclined to participate 
 in this delightful part of worship; but brother Carper 
 did nothing but find fault. 
 
 It is needless to multiply statements of this kind. 
 It would be difficult to name a practice or act of the 
 church, relating to worship, discipline, or economy, 
 with which brother Carper was not more or less dis- 
 satisfied. He had a singular affinity for the minority, 
 and if he was ever found with the majority it was 
 purely accidental. He was opposed to renting pews ; 
 it was a respecting of persons to giving pastors a stip- 
 ulated salary ; it tended to make them mercenary 
 to a permanent appointment of pastors; it encour- 
 aged their idleness to the erection of fine, as he 
 called neat and convenient, houses of worship ; they 
 engendered pride in short, he was opposed to old 
 things, because they were antiquated, and to nrw 
 things, because they were innovations. In truth, had 
 he been in Paradise with his captious, restless spirit, 
 he would have been dissatisfied. Its light would have 
 too [flaring; its music- ton rapturous ; and his
 
 182 CENSORIOUS CHRISTIANS. 
 
 soul would have loathed its fruits, as did the Israel- 
 ites the manna in the desert. 
 
 In a philanthropic spirit brother Carper did not 
 appear to be deficient at least, he was not in profes- 
 sions of it. He saw, exaggerated, and deplored the 
 evils, moral and physical, abounding in the world ; 
 but he was violently opposed to all the methods adop- 
 ted by the wise and good for their removal or mitiga- 
 tion. His philanthropy usually evaporated in fault- 
 finding and denunciation. He had greater sympathy 
 for remote than contiguous evils. All around him 
 were neglected subjects of depravity, want, and mis- 
 ery ; but his thoughts were occupied with crimes and 
 woes afar off, which his imagination magnified, and 
 which afforded him ample scope for indulging, with 
 impunity, his peculiar humor. The practicability of 
 redressing evils was with him a sufficient reason for 
 neglecting them. Their relief would call into exer- 
 cise certain qualities patience, beneficence, and in- 
 dustry which would suspend or embarrass his fa- 
 vorite occupation of fault-finding. Verily, his phi- 
 lanthropy bears a strong resemblance to misanthropy. 
 Whether a disposition to magnify evils, to denounce 
 with bitterness, and without discrimination, their real 
 or supposed authors, and to neglect or oppose every 
 practical method for their alleviation, is to be traced 
 to a misguided philanthropy, or to a covert misanthro- 
 py, I leave to be determined by the Searcher of 
 Hearts. 
 
 One thing may be said in favor if, indeod, it is in
 
 CENSORIOUS CHRISTIANS. 183 
 
 favor of Mr. Carper. He seems to be actuated by 
 a high sense of justice. If he finds fault with others, 
 he is quite willing that they should find fault with 
 him. He is not merely willing, but desirous to re- 
 ceive railing for railing, or denunciation for denunci- 
 ation. He deems the love of popularity one of the 
 crying evils of the day ; and even prejudice cannot 
 accuse him of sharing in its guilt. He covets re- 
 proach, and glories in being despised ; for, in his judg- 
 ment, reproach and infamy arc the surest tests of wis- 
 dom, fidelity, and usefulness. He considers himself 
 enriched and ennobled by censures, especially such as 
 are directed against his idiosyncracy. You cannot 
 inflict on him a more painful wound than not to no- 
 tice, or to treat with kindness his censures. 
 
 In church discipline, as might reasonably be sup- 
 posed, brother Carper is exceedingly rigorous. He 
 considers the exercise of discipline one of the greatest 
 church privileges. He may be absent from the pray- 
 er or communion meeting from slight excuses ; but 
 from meetings for the exercise of church discipline, 
 nothing but invincible necessity can detain him. In 
 the reception of members to church fellowship, he is 
 excessively cautious and rigid ; and he is always la- 
 menting that candidates for membership are admit- 
 ted with so little knowledge , especially as to what con- 
 stitutes the turpitude of sin, and so little experience 
 of the efficacy of divine grace. His very presence is 
 u terror to young converts, and the questions which 
 he propounds to them wouM frequently perplex a
 
 184 CENSORIOUS CHRISTIAN'S. 
 
 Doctor of Divinity. For offenders in the churph he 
 makes no allowances, and feels no pity. Excommu- 
 nication is, in his estimation, a sovereign panacea for 
 the diseases of the body ecclesiastic. His policy re- 
 sembles that of a surgeon who should resort to ampu- 
 tation for the relief of every wound, however slight 
 and easily healed. He voted for the exclusion of 
 sister Tasteful, because she purchased a piano for 
 her daughter ; of brother Independent, because he 
 united with a Free Mason's Lodge ; and of brother 
 Supple, because he attended a Fourth of July barbe- 
 cue ; and sought earnestly to eject Elder Freeman, 
 from the pastorate of the church because he was op- 
 posed to making Total Abstinence from all intoxica- 
 ting drinks a term of church membership. 
 
 From two or three considerations I would briefly 
 dissuade my brethren from indulging a Censorious 
 spirit. 
 
 1. It is wrong. God hates, forbids, and will pun- 
 ish it. 
 
 2. It is injurious. Many are irritated and driven 
 to excesses, but none are reformed by it. 
 
 3. It is ignoble the mark of a contracted, selfish, 
 petulent mind. To excel in fault-finding requires nei- 
 ther genius, learning, nor study; but a suspicious 
 temper, a malignant heart, and a tattling tongue.
 
 LECTURE XIII. 
 
 OBSTINATE CHRISTIANS 
 
 WE do not mean by Obstinate Christi ins such aa 
 have a clear perception of duty, a settled purpose to 
 perform it, and an indomitable energy in the prosecu- 
 tion of their schemes ; or those who possess, what is 
 strikingly delineated by Foster, decision of character. 
 These constitute the most excellent and efficient class 
 of Christians. They are the men who erect churches, 
 conduct Sunday schools, found and endow colleges, 
 form and execute plans for extending the empire of 
 truth and righteousness in a word, the working men 
 of Christ's kingdom. Obstinacy is decision of char- 
 ter, without the needed restraints of prudence, modesty 
 and kindness a compound of pride, self-conceit, scru- 
 pulosity and morosencss the luxuriant and thorny 
 oflshoot of a noble and fruit-bearing tree right, over 
 rigid, hardened into wrong. I need hardly say that 
 this is a prevalent evil. Few churches are free from 
 its malign influence. Pastors, deacons, and old and 
 wealthy church members, arc must likely to be infeitcd 
 with it. It is a most mischievous <|ii:ility. Tin; Ob- 
 stinate Christian is heedless as to the rights and 
 feelings of his brethren, reckless as to the conse-
 
 186 OBSTINATE CHRISTIANS. 
 
 quences of his own conduct, and, though impelled by 
 what he deems a conscientious regard to duty, is by 
 no means scrupulous as to the means of accomplish- 
 ing his purposes. In meetings for church disci- 
 pline he is almost invariably a pest ; 'disregarding 
 alike the rights and feelings of the majority or the 
 minority, if they oppose his views. Our public meet- 
 ings for devising and prosecuting plans for enlarging 
 the Redeemer's kingdom, which should ever be char- 
 acterized by affection and harmony, are too frequently, 
 through his perverseness, converted into an arena for 
 bitter discussion and offensive personalities. Obsti- 
 nacy, Christian obstinacy, if I may so call it, is the 
 author of confusion, the fomenter of strife, the father 
 of schism, and the reproach of Christianity. This 
 evil quality exists in different Christians in various 
 degrees, and mingled with various excellencies and in- 
 firmities. 
 
 I propose to delineate some of the evils of obsti- 
 nacy as I have seen them in the life of Deacon Head- 
 strong, lie is, in many respects, a man of rare worth. 
 In the prosperity of the church none doubts that he 
 feels a very deep and steady interest. Forty years he 
 has been a member of it, and more than thirty years 
 he has discharged the duties of the deaconship. He 
 knew the church in its infancy, has sympathized in its 
 various trials and triumphs, and has contributed 
 greatly by his money and personal attention to its 
 present elevation. He remembers when the church 
 met in a small " upper room," saw the foundation of
 
 OBSTINATE CHRISTIANS. 187 
 
 the first church edifice laid, assisted in enlarging its 
 dimensions, and finally contributed, with noble libe- 
 rality, to the erection of a new, spacious and beauti- 
 ful house of worship. He has attended the funerals 
 of several pastors, and been the fast friend, and judi- 
 cious counsellor of all, from Elder Tnietnan down to 
 Elder Timothy. The Deacon is the Gains of the 
 church. He keeps open doors, and entertains minis- 
 ters and Christian brethren with an ever-flowing hos- 
 pitality. His house resembles more a free Christian 
 hotel than a private dwelling. Nor does his liberality 
 exhaust itself in hospitality ; but being independent 
 and prosperous, almost every beneficent and religious 
 enterprise shares in his benefactions. Nor do his 
 alms go up to Heaven without his prayers. He is a 
 man of warm heart, and sincere, devoted piety. Ho 
 is scrupulous to a fault, for it is frequently apparent, 
 especially since he has grown old, that he mistakes a 
 settled purpose for the dictates of conscience. What 
 he wishes to do, he conscientiously thinks ought to be 
 done; and he is equally convinced that others, as well 
 as himself, should be governed by the dictates of his 
 conscience. On the whole, however, the Deacon is a 
 pillar in the church. His good sense, sterling piety 
 and great energy have secured for him a strong influ- 
 ence among his brethren. 
 
 A great pity it i.s that a character so bright as that 
 of Dc/icon Ifaulstrong should be spotted; but spot- 
 ted it is. He is ofjslitiatc ; and every body knows it 
 but himself. He possessed naturally a strong will,
 
 188 OBSTINATE CHRISTIANS. 
 
 and unwavering purpose, and time, instead of render- 
 ing him cautious and conciliatory, has made him un- 
 yielding, dogmatic and morose. He will have hia 
 own way, or he will do nothing. When in a good 
 humor, he is a host in himself; but when a fit of ob- 
 stinacy overtakes him, he is a grief to the church and 
 a stumbling block in the path of sinners. He is not 
 always unyielding. There are times, and they are 
 neither rare nor brief, when he is mild, gentle, con- 
 ciliating, and even pliable. It were difficult to say 
 on what his obstinacy depends. In the decision of 
 weighty matters, and matters which deeply interest 
 him, he may not betray any self-will ; but in the de- 
 cision of a trifling question, he may grow determined 
 and overbearing. When once he has fairly taken his 
 stand, the matter is ended. Had you the wisdom of 
 Solomon, the authority of Peter, the zeal of Paul, 
 and the eloquence of Apollos, you might reason, re- 
 monstrate and labor with him in vain. You might as 
 well preach to a sullen ox, or an intractable mule, as to 
 him. He is not the man to be convinced, or per- 
 suaded against his once firmly expressed opinion. He 
 does not, I presume, believe himself infallible ; but, 
 on such an occasion, he acts as if he did most fully. 
 If the church decides any matter contrary to his judg- 
 ment, (an event which does not often occur,) and he 
 plants himself in hostility to the decision; then, if 
 by any means, she can change that decision she will 
 find it greatly to her peace. The Deacon will be put 
 into the best possible humor, and will exert himself
 
 OBSTINATE CHRISTIANS 189 
 
 to promote her prosperity. But should she prove 
 refractory, that is, assert her rights, she may antici- 
 pate trouble. The grurn and shaded countenance of 
 Deacon Headstrong, his shy and silent demeanor, his 
 changing his seat in the sanctuary, his refusal to pray 
 in the prayer-meeting, and his neglect of his official 
 duties, indicate but too clearly the gathering storm. 
 The church is now in a dilemma. Something ought 
 to be done that is clear but what, the wisest are at 
 a loss to determine. The Deacon is wrong this 
 every body admits, except himself and a few parti- 
 zans ; but he is a good man an old and venerated 
 member a valuable Deacon has many warm friends 
 in the church and in the community can raise a re- 
 spectable party in his behalf and all would depre- 
 cate any rash measures in the case. What can be 
 done ? Deacon Makepeace proposes that the subject 
 shall be permitted to rest, that time may lend its in- 
 fluence to heal the breach. The proposal is readily 
 concurred in by the church. The matter rests, so far 
 as busy-bodies will permit. Months glide away, but 
 there sits Deacon Headstrong, in a remote part of the 
 sanctuary, with the same morose and clouded counte- 
 nance, and the same look of determination. The 
 truth is, there are but two courses to pursue. The 
 church must either take the Deacon under discipline, 
 with the prospect of agitation, faction, and schism 
 before her eyes; or retrace her steps. 
 
 On such occasions the Deacon is not particularly 
 desirous to render a reason for hio course. The
 
 190 OBSTINATE CHRISTIANS. 
 
 church is under great obligations to him he contri- 
 buted liberally towards the erection of her beautiful 
 house of worship has done much to promote her wel- 
 fare is entitled to respect on account of his age and 
 it is but reasonable that his wishes should be regarded. 
 I must notice particularly one event in the history 
 of this good man, which caused him great grief, and 
 gave his enemies an occasion to reproach him. He 
 had an altercation with his pastor. It was not, at 
 first, serious. It might have been easily settled. Had 
 the controversy arisen between Deacon Makepeace 
 and the pastor it would have been quickly and plea- 
 santly adjusted. But Deacon Headstrong was irasci- 
 ble and unyielding ; and the pastor was indiscreet, and 
 not faultless. Every effort to heal the dissension 
 widened the breach. Parties were soon formed in 
 the church ; and discussions engendered bitterness. 
 The Deacon was supported by the Trustees of the 
 church, and by the old and wealthy members ; and 
 the pastor was followed by the young, the active, and 
 the devout. As the obstinacy of the Deacon and the 
 imprudence of the pastor precluded the possibility 
 of an amicable settlement of the difficulty, a division 
 of the church ensued. The right to the property 
 being with the Deacon and his party, the pastor and 
 his adherents seceded from the church. It was a sad 
 event a reproach to Christianity, and a grief to good 
 men. None, however, so deeply deplored it as the 
 Deacon. He loved the church as his own life had 
 toiled long, and made great sacrifices for it had
 
 OBSTINATE CHRISTIANS. 191 
 
 Batched its growth with pride and pleasure and now 
 to see it rent asunder and disgraced was a calamity 
 almost too great for him to bear. He wept as he 
 would have done at the death of his first-born ; and 
 was exceedingly anxious to convince his friends that 
 he had done all iu his power to prevent the unfortu- 
 nate division. 
 
 Every body knew that the obstinacy of Deacon 
 Headstrong b&d caused the secession from the church; 
 but his most intimate friend could not express this 
 conviction without forfeiting his favor. This Elder 
 Candid learned from experience. The Deacon, 
 anxious to secure the good opinion of the Elder, com- 
 menced giving him a minute account of the causes 
 which had led to a rupture in the church In order 
 that the conclusion might be such as he desired, he 
 deemed it proper to g;iiu the assent of Candid to all 
 his own views as he proceeded in the narrative. He 
 soon stated a principle of discipline from which the 
 Elder dissented. This was unfortunate for Head- 
 strong. It was the very point at which he had been 
 most .strongly pressed by his opponents. If that prin- 
 ciple was not admitted his course could not be vindi- 
 cated. Candid, knowing the temper of his friend, 
 would gladly have avoided the discussion of the <juos- 
 tion. He endeavored to waive it, but in vain. The 
 DcaconwjM resolved to convince him of the soundness" 
 of the principle. The Elder listened long nnd pa- 
 tiently to the arguments in its support, nnd was de- 
 sirous that the narrative should be resumed. But
 
 192 OBSTINATE CHRISTIANS. 
 
 Headstrong would not proceed until he was satisfied 
 that his brother agreed with him on this point. "Are 
 you convinced that I am right ?" inquired the Deacon. 
 " I am riot," answered the Elder. " What reasons 
 can you give for the opposite opinion ?" continued the 
 Deacon. Finding his attempts to evade discussion 
 ineffectual, the Elder clearly stated his opinion, and 
 very calmly and forcibly the arguments in its sup- 
 port. The speech was like a dagger piercing the heart 
 of poor Mr. Headstrong. It was a repetition of the 
 very arguments which he had heard from his oppo- 
 nents. He plainly perceived that failing to convince 
 the Elder on that point, his conclusion would be 
 favorable to the seceding party which had caused 
 him so much distress, and he abruptly closed the 
 discussion by saying, " Brother Candid, I am old 
 enough to be your father." The Elder was bound to 
 admit the correctness of the remark, and had age 
 always been accompanied by wisdom, he would have 
 been convinced as well as silent. From that time 
 Headstrong counted the excellent Candid an enemy. 
 One law of Christ this good man invariably, so far 
 as I am informed, transgresses. It is this " If thy 
 brother shall trespass against thee go tell him his 
 fault, between thee and him alone." He is not igno- 
 rant of the law he greatly prizes it as a rule of con- 
 duct for others and it must be conceded that as a 
 disciplinarian he has sound judgment, great experi- 
 ence and discretion, and no ordinary tact but when 
 offended himself, a false view of his dignity, with a
 
 OBSTINATE CHRISTIANS. . 193 
 
 certain stubbornness of disposition, prevents him from 
 seeking a personal and private explanation. The of- 
 fender, he thinks, should come to him. The offense 
 has been unprovoked, and the reparation should be 
 spontaneous. 
 
 Deacon Headstrong, though resembling him m 
 some points, differs widely in others, from Deacon 
 Diotrephes* They are both self-willed, obstinate, 
 and uncontrollable ; but Diotrephes is selfish, mali- 
 cious, aspiring merely after power and preeminence ; 
 while Headstrong is disinterested, pious, and seeking 
 only the welfare of the church. The same natural 
 disposition is showing itself in the depravity of Dio- 
 trephes, and the piety of Headstrong. In the one it 
 is an infirmity, an evil, which grace has not yet reme- 
 died in the other it is the unchecked current of an 
 unsanctificd heart. Deacon Headstrong often sees, 
 bitterly laments, and earnestly combats his besetting 
 sin ; but Diotrephes glories in his influence, distinction, 
 and deeds. Whether grace would have made Dio- 
 trepfics such a man as Deacon Headstrong, I cannot 
 say ; but quite certain I am, that Headstrong, with- 
 out grace, would greatly resemble Diotrephes. 
 
 I can hardly think of Deacon Headstrong without 
 weeping. I love him, and more, I admire him for his 
 sincerity, his integrity, his generosity, his pious la- 
 bors ; in short, every thing but his morose, overbear- 
 ing obstinacy. Cured of this infirmity, he would be 
 
 * 8 John ix.
 
 194 OBSTINATE CHRISTIANS. 
 
 a priceless jewel in any church. As it is, his influence 
 is equivocal his good is evil spoken of his brethren 
 love him and dread him they cannot well do with- 
 out him, nor well do with him. He is the pastor's 
 best friend, wisest counsellor, firmest supporter, and 
 greatest grief. He is an honor and reproach to the 
 Christian cause ; his piety none doubts, and his in- 
 firmity every body sees ; his over-bearing course fills 
 discreet Christians with sorrow, weak Christians with 
 resentment, and affords amusement to sceptics and 
 cavilers. 
 
 I have already intimated that Obstinate Christians 
 are a numerous class; but few of them, however, 
 compare favorably with Deacon Headstrong. He is, 
 certainly, one of the best of his class. None is more 
 obstinate than he ; but he possesses so many redeem- 
 ing qualities, that we almost forget, and readily for- 
 give his obstinacy. Many are not only obstinate, but 
 ignorant, weak-minded, selfish, irrascible, indiscreet, 
 and good for nothing. I am sorry from my heart to 
 see the Deacon in such bad company ; and I am sur- 
 prised that a man of his sense and worth does not 
 perceive the qualities which usually distinguish his 
 class, and abandon it. By the way, I am reminded 
 that Deacon Firmly, whose character was bordering 
 on obstinacy, was greatly profited by witnessing the 
 perverseness of his much loved brother, Headstrong. 
 He saw so clearly the folly and mischief of a dogged 
 and uncontrollable self-will in the conduct of Deacon 
 Headstrong, that he heartily loathed it, and was
 
 OBSTINATE CHRISTIANS. 195 
 
 greatly assisted in guarding against that tendency in 
 his own disposition. So we may thank God, not only 
 for the good the Deacon accomplishes by his direct 
 and liberal efforts, but for the good which grace ex- 
 tracts from his evil example. 
 
 I offer a few remarks to Obstinate Christians 
 1. Consider that other persons have minds, and 
 knowledge 3 , and feelings, and rights as well as your- 
 selves ; and that to these you should pay due respect. 
 You owe kindness, courtesy, and gentleness to every 
 human being with whom you may have intercourse. 
 If you were isolated you might pursue your own way 
 without restraint or injustice; but you are members 
 of society, and society can be maintained in harmony 
 only by mutual concessions and forbearance. Obsti- 
 nate men are unfit for society. A church composed 
 of obstinate members would more resemble a menag- 
 erie of untamed beasts than the gentle flock of 
 Christ. 
 
 2. Remember that you are, like other men, liable to 
 err iu judgment. You have had so many opportuni- 
 ties of seeing your mistakes and follies, that I am 
 amazed that you should still expect others to confide 
 in you as infallible. Can your blunders never teach 
 you to distrust your own judgments ? " He that 
 thinketh he knoweth anything, knoweth nothing yet 
 as he ought to know." 
 
 3. Be always willing, especially in matters which 
 personally concern you, to.be guided by the wisdom 
 and experience of the disinterested. You arc not re-
 
 196 OBSTINATE CHRISTIANS. 
 
 quired in any case to violate the dictates of your con- 
 sciences ; but be careful that you do not mistake your 
 inclinations and settled purposes for these. This is 
 your danger. Men are often conscientiously wrong. 
 " I verily thought with myself," said Paul, " that I 
 ought to do many things contrary to the name of 
 Jesus of Nazareth, which things I also did." And 
 yet his conduct, as he subsequently saw and confessed, 
 was extremely wicked. 
 
 4. Bear in mind that your obstinacy, while it may 
 enable you 'to carry some favorite points, will greatly 
 diminish your influence and usefulness. All men lis- 
 ten with pleasure to the suggestions of the gentle, the 
 unassuming, and the conciliating; but the words of 
 the self-willed and overbearing are heard with distrust 
 and dissatisfaction. Most men are willing to follow 
 a leader, but no man wishes to be dictated to. 
 
 5. The best corrective of your evil disposition is to 
 witness its fruits in others. I am sure you will hate 
 your own image in your neighbor's face. If you can 
 see the obstinate man, supplying the lack of reason 
 by the strength of his inclination, and pursuing his 
 useless way unmindful of the wishes of friends, and 
 the rights of his associates, without loathing the dis- 
 position, and resolving, and fervently praying, to be 
 freed from it, you are incurable. 
 
 In conclusion, my brethren, let us all guard against 
 this evil. Obstinacy begets obstinacy. In dealing 
 with an obstinate man we instinctively place our- 
 selves in an attitude of firmness and defiance. Igno-
 
 OBSTINATE CHRISTIANS. 197 
 
 ranee, stupidity, and depravity may, and probably 
 will, be obstiuate ; but to yield when we cannot longer 
 contend with dignity ; to acknowledge our wrong 
 when we are convinced of it ; to retrace our steps 
 when equity or prudence demands it ; and to be con- 
 ciliating and gentle in our dealings with men, even the 
 obstinate, are marks of an ingenuous and noble mind ; 
 and whoever may be lacking in these qualities, the 
 Christian should not, and the enlightened and consis- 
 tent Christian will not be.
 
 LECTURE XIV. 
 
 
 
 SPECULATIVE CHRISTIANS. 
 
 l 
 
 I DO not by Speculative mean Inquisitive Chris- 
 tians. Inquisitiveness is one of our instincts, con- 
 ferred on us by our beneficent Creator for a noble 
 purpose. It is the intellectual appetite for appropriate 
 nourishment. When duly directed and regulated, it is 
 the mainspring of the attainments in knowledge and wis- 
 dom, on which, in a great measure, Christian useful- 
 ness depends. I would that Christians were more in- 
 quisitive to understand God's words and ways than 
 they are. Nor is Speculation in itself an evil. God 
 has endowed us with a capacity for speculation ; and 
 he does not interdict its exercise, even on religious 
 subjects. Let us be careful not to confound the ob- 
 jects of faith and the objects of speculation the 
 truths of revelation and the deductions of reason ; and 
 no mischief can arise from the boldest flights of imag- 
 ination, or the most startling deductions of reason. 
 By Speculative Christians, I mean such as are more 
 curious than practical more disposed to dive into 
 profound subjects than to profit by such as are clear. 
 We have a specimen of this curiosity in the conduct 
 )f Peter. " Lord," said he, " and what shall this
 
 SPECULATIVE CHRISTIANS. 199 
 
 man do ?" referring to John. A thousand important 
 questions pertaining to duty and interest he might 
 have asked ; but he propounded one of idle curiosity, 
 and Jesus rebuked his prying disposition. " If I 
 will that he tarry till I come, what is that to thee ? 
 Follow thou me."* Thi class of Christians is not 
 very numerous, but may be found interspersed through 
 all the churches. They are always useless, generally 
 harmless, but sometimes their notions engender strife 
 and divisions. 
 
 I shall make no apology for introducing to this au- 
 dience an eminent Speculatist Elder Clever as I 
 am sure I cannot more clearly describe the class of 
 Christians under consideration than by furnishing a 
 brief memoir of his life. 
 
 Elder Clever possessed a peculiar intellect. He 
 was remarkable rather for imagination than for judg- 
 ment fur curiosity than for the power of analysis. 
 He always seemed disposed to dive to the bottom, or 
 rise to the summit of every subject which attracted 
 his attention. When he was a school-boy he spent 
 much time in fruitless efforts to invent a perpet- 
 ual motion, and frequently supposed he had attained 
 his object. Mr. Clever's experience was very singu- 
 lar. He seemed quite conscious of his depravity and 
 guilt, and was occasionally deeply anxious about his 
 state ; but his mind was perplexed concerning the 
 mode of tho Spirit's operation in a sinner's conversion, 
 and the nature of Christ's atonement. A fact, how- 
 * John xx : 21. 'I'l.
 
 200 SPECULATIVE CHRISTIANS. 
 
 ever, will better serve to display his peculiar mental 
 tendency. He attended a meeting of deep religious 
 interest and feeling. Many were converted, and re- 
 joicing in Christ. Mr. Clever was awakened, over- 
 whelmed, and bathed iu tears. He came to Elder 
 Kind/man, and desired to have a private interview 
 with him, to which the Elder kindly and promptly as- 
 sented, for he had marked his distress. Being at a 
 country house of worship, they took a long walk into 
 the forest, and after seating themselves, young Clever 
 commenced : " Mr. Kindman, I have long desired to 
 have a private conversation with you. I have a ques- 
 tion to ask, which I hope you will be able to answer : 
 Can you tell me who Melchisedec was ?" The El- 
 der scarcely knew whether to laugh or weep at the un- 
 expected and profitless question. After some years 
 of inquiry, and occasional seasons of anxiety, Mr 
 Clever obtained confidence to offer himself as a candi- 
 date for membership in the Soaring church, in the dis- 
 trict of Utopia. His experience was deemed satis- 
 fiictory, and very favorable anticipations of his use- 
 fulness were entertained. 
 
 The thoughts of Mr. Clever were soon directed to 
 the subject of his entrance on the Christian ministry. 
 The brethren warmly seconded his desires, and he 
 commenced a course of studies preparatory to his ex- 
 pected vocation. Of his college course I have no in- 
 formation, except that his studies were desultory, his 
 attainments superficial, and he was well pleased with 
 his own progress. During his theological term, he
 
 SPECULATIVE CHRISTIANS. 201 
 
 much neglected his text books, for German authors of 
 the Transcendental school, and certain English poets 
 and essayists of the same stamp. He finished his 
 studies, returned to Utopia, and was considered by 
 many members of the Soaring church one of the 
 brightest geniuses. At this time, as I resided not 
 far from the same district, my acquaintance with bro- 
 ther Clever commenced. I assisted in his ordination. 
 He preached a sermon before the Presbytery from the 
 words " For the creature was made subject to van- 
 ity, not willingly, but by reason of him who hath sub- 
 jected the same in hope."* I need say nothing of 
 the sermon, but that I could not understand it. I 
 doubted the propriety of his ordination, but was over- 
 ruled by the Presbytery, and yielded to the earnest 
 solicitation of the church. 
 
 Soon after his ordination, he came to my study, in 
 great haste, inquiring whether I had " Locke on the 
 Human Understanding," " Stewart's Philosophy," 
 and other metaphysical works, whose titles I have now 
 forgotten. I asked him what use he wished to make 
 of them, and he informed me that he was preparing a 
 sermon on the subject of faith, and desired to have a 
 more distinct conception of the mental process of be- 
 lieving. I endeavored, but in vain, to convince him 
 that the Bible would answer the purpose of making 
 believers better than any works on mental philosophy. 
 T never learned the result of his sormon.
 
 202 SPECULATIVE CHRISTIANS. 
 
 While he was a young man, he preached a discourse 
 from the text, " wheel,"* in the presence of Elder 
 Plainman, a clear-headed, sound theologian. The 
 sermon was one of Clever's most labored and tower- 
 ing efforts. He was exceedingly anxious to know 
 what opinion Elder Plainman had formed of it ; and 
 he repeatedly intimated, pretty clearly, that he en- 
 tertained this desire \ but the judicious Elder con- 
 tinued silent on the subject. At length the young 
 man's curiosity overcame his modesty, and he said, 
 " Father Plainman, I should like very much to know 
 what opinion you entertain of my sermon on the 
 wheel." The Elder was a man of few words, and he 
 briefly replied, " It was too deep for me, brother 
 Clever, too deep." Young Clever was chagrined at 
 the implied rebuke, but soon forgot it amid the lav- 
 ish encomiums bestowed on him by some of the mem- 
 bers of the Soaring church. 
 
 I could frequently learn from his admirers the fa- 
 vorite themes of his ministry. The Origin of Evil 
 was to him a prolific subject of discourse. On this 
 topic he poured forth sermon after sermon, each, in 
 the judgment of his admirers, exceeding all its prede- 
 cessors in depth and power. How sin could originate 
 in a perfect being, was a puzzle to many until they 
 heard Clever preach. On this point, particularly, he 
 was supposed to shed new and satisfactory light. 
 Another of his chosen themes was the Identity of the 
 
 * Ez. x : 13.
 
 SPECULATIVE CHRISTIANS. 203 
 
 Body in the Resurrection. On this subject his hear- 
 ers received, or had an opportunity of receiving, much 
 light on human physiology, the numerous changes 
 through which the human body is passing, and the 
 thing which constitutes bodily identity. Clever 
 boasted right heartily, no doubt, that he did not be- 
 long to that plodding class of preachers whose lot it 
 is to revolve forever within the limits of a half-bushel ; 
 and many of his hearers were delighted that tkcy had 
 a pastor capable of discussing new and untried themes. 
 The Harmony of the Divine Decrees and Human 
 Free Agency was another subject which frequently 
 called forth all the learning and powers of Clever. 
 Many years ago I heard him preach a sermon on this 
 subject, which so deeply imprinted itself on my mind 
 that I now distinctly remember its outline. The 
 text was " O Lord, revive thy work."* It was de- 
 livered during the progress of a glorious work of 
 grace. Thus, after repeating hi.* text, he commenced 
 " Here is a work which supposes a workman and 
 thirdly, a rul: to work by. Now a rule has two ends, 
 and a middle; and the middle is equidistant from 
 both ends." The plan of his sermon was thus marked 
 ont : He proposed to begin in the middle, and work 
 toward the ends. The sermon was two hours in 
 length, delivered with great earnestness, and was by 
 some supposed to exceed in originality, profundity, 
 and richness any ciWt which he had previously made. 
 
 ' ir.-.h. Hi :.'
 
 204 SPECULATIVE CHRISTIANS. 
 
 My stock of Biblical knowledge was very meagre, and 
 my mind rather averse to abstruse speculations, and 
 unfortunately I could not appreciate the discourse. 
 It was above, or below, my comprehension. As I 
 came out of the house, I heard a member of the 
 Soaring church say, seemingly in raptures, " Well, I 
 never understood before how G-od could justly con- 
 demn a man for doing what he had fore-ordained that 
 he should do." 
 
 Elder Clever was a great student of the Apoca- 
 lypse. By repeated readings, and careful examina- 
 tions, he came, so he and his admirers thought, to un- 
 derstand it better than any other portion of the Scrip- 
 tures. For a time his ministry was entirely confined 
 to its exposition. It was deemed a pity by many that 
 views so recondite, so .satisfactory, and so useful, 
 should be longer concealed from the world. They 
 were well understood and highly appreciated in Uto- 
 pia, and especially by a portion of the Soaring 
 church ; but it was little better than robbery to keep 
 them from the rest of the world. It was resolved 
 that they should be written and printed ; and to en- 
 sure their circulation, the pamphlet containing them 
 was gratuitously distributed Clever, in the ardor of 
 his zeal, bearing most of the expense. He begins his 
 exposition with modesty. If he is wrong, he hopes 
 some wiser head will set him right a pretty difficult 
 task to perform. When he reaches in his comments 
 the thirteenth chapter of Revelation, he finds a clear 
 prediction of the suppression of the United States
 
 SPECULATIVE CHRISTIANS. 205 
 
 Bank by General Jackson. By this time all his mod- 
 esty has vanished, his light has become so clear that 
 he writes as one possessing authority, and having 
 disclosed the meaning of the Apocalyptic symbol, he 
 abruptly inquires " Reader, can you doubt it ? If 
 you do, you are damned as certainly as there is a God 
 in heaven." But other, and less revolting thoughts 
 were soon to take possession of his mind. 
 
 The truth of Phrenology I neither affirm nor deny. 
 The science, if science it be, not coming within the 
 scope of my professional studies, I have not found 
 time to examine. Elder Clever was an early and ar- 
 dent convert to the system. His belief in it gave a 
 decided turn and character to his preaching. One 
 could not listen to his discourse, either in the pulpit 
 or in private, without clearly perceiving that he had 
 studied Phrenology. All his estimates of human 
 conduct, all his prospects of success in the ministry, 
 and all his schemes of usefulness, were based upon, or 
 modified by it. " This," I hoard him say, " is the 
 science." But a fact, better than mere statements, 
 will illustrate the state of his mind His wife, un- 
 fortunately, was not pious. A Christian minister was 
 endeavoring to impress on her mind the importance 
 of immediate attention to her salvation. Elder Clercr 
 interposed. '' My wife," said he," has Conscientious' 
 nrss and Veneration well developed ; but she is want- 
 ing in Idea/ity and Order ; and in .*pite of all the minis- 
 ter's efforts lie was forced into a discussion on 1'hrcno- 
 logical point:" ; nud the poor woman, in considering
 
 206 SPECULATIVE CHRISTIANS. 
 
 the bumps on her cranium, forgot that she had a soul 
 to be saved or lost. 
 
 Another science, of still sublimer import, as Elder 
 Clever thought, and of which I am equally ignorant 
 and uncertain, soon gained and absorbed bis attention. 
 This was Mesmerism. A few experiments convinced 
 him of its truth ; and he quickly swallowed and di- 
 gested the whole system : the reality of the Mesmeric 
 sleep, sympathy between the Mesmerizer and the per- 
 son Mesmerized ', Phreno- Magnet ism, Clairvoyance, 
 and all. Great and important results, he believed 
 and taught, were to flow from the progress of Mes- 
 meric science. By it, the immortality of the soul, 
 the intervention of spiritual agents in the affairs of 
 mortals, and other important principles were, he thought, 
 irrefutably established. So direct and important was 
 the bearing which he supposed it to have on the pro- 
 gress of Christianity, that he lectured on it, and em- 
 ployed his pen to elucidate and confirm it. Indeed, 
 he considered the recently developed laws of Animal 
 Magnetism as a sort of new revelation to mankind, 
 in harmony with the Bible, as the Old and New Tes- 
 taments are in harmony with each other. 
 
 But it is time I should notice the influence of Mr. 
 Clever^s ministry in the Soaring congregation. To 
 many his preaching was distasteful chiefly those who, 
 removing from other places into Utopia, had their 
 tastes, in regard to sermons, formed before their set- 
 tlement there. Some were not profited by his minis- 
 trations they could scarcely tell why ; for they
 
 SPECULATIVE CHRISTIANS. 207 
 
 readily admitted that be was a learned, profound, and 
 eloquent divine ; and they could not avoid feeling 
 some pride that they attended on the ministry of so 
 distinguished an orator. Others, again and they 
 were numerous in the Soaring church were delight- 
 ed with his preaching. " He," said they, " is the 
 man for us we are fed by his sermons wo never 
 understood the mysteries of the Gospel until we heard 
 him." Elder Plainnuin was invited by the pastor, 
 as a matter of courtesy, to deliver a sermon to the 
 Soaring church. He was a clear, sound, searching, 
 practical preacher ; but the admirers of Clever were 
 greatly scandalized by his pointed discourse. Some 
 evinced their disapprobation by shaking their heads 
 some by attempting to go to sleep others by their 
 listlessness and a few by leaving the house. Oue 
 effect of Elder Clever's preaching was obvious. Many 
 of his hearers became too wise to be taught, even by 
 him. They openly boasted of the depth and variety 
 of their own speculations. Meanwhile, as no conver- 
 sions occurred, and few additions from any quarter 
 were made to the church, the congregation gradually 
 dwindled. Dissensions arose, and matters were man- 
 ifestly drawing to a crisis. Elder Clever launched 
 into new speculations in Geology and the Origin of 
 the Human Ilace, which not proving acceptable to 
 the best-instructed members of the Soaring church, 
 it only remained that he should send in hi.s resigna- 
 tion. After a warm discussion, it was accepted by a 
 ilwidod majority many, howcvor. nflirming that
 
 208 SPECULATIVE CHRISTIANS. 
 
 Soaring church would never have another such pas- 
 tor ; and, pretty certainly, it never will. 
 
 My hearers may be curious to know what has be- 
 come of Elder Clever and that curiosity I will en- 
 deavor to gratify. He removed to West Utopia 
 boarded with an amiable family attached to the New 
 Jerusalem church was taken sick was kindly treat- 
 ed by the family regained his health and with re- 
 turning health, a new, refreshing, and glorious light, 
 as he judged, shone on his mind from the writings of 
 Baron Emanuel Swedenborg. He is now a member 
 and teacher of the New Jerusalem church. All the 
 lights of Phrenology, Mesmerism, and Geology mingle 
 their rays to guide him through the mysteries and 
 labyrinths of Swedenborgianism. He is perfectly at 
 home in expounding the Scriptures in their natural, 
 spiritual, and celestial import ; and to him " Divine 
 Humanity" is a theme as prolific of sermons, as, in 
 former years, was the Origin of Evil. He now be- 
 lieves, honestly, no doubt, that all the world is in- 
 sane, except the few who have been restored to their 
 reason by the great apostle, Swedenborg. 
 
 Having, brethren and hearers, spent so much time 
 in delineating the character of Elder Clever, I must 
 leave you to make an application of this subject for 
 yourselves merely remarking that it is far better to 
 practice what we know, than to aspire to know wh;>.t 
 is not revealed ; and if we will do the will of God, 
 we shall know of the doctrine, by whomsoever taught, 
 \rhether it be of God, or whether it be of men.
 
 LECTURE XV. 
 
 COVETOUS CHRISTIANS. 
 
 IT may seem paradoxical to speak of Cpvetous 
 Christians. Can a Christian be covetous ? Does 
 not grace subdue, in every sincere believer, the reign- 
 ing power of selfishness ? Is it not about as con- 
 gruous to speak of an honest thief, or a temperate 
 drunkard, as a covetous Christian ? In what degree 
 a Christian may be covetous I will not undertake to 
 decide^; but one thing I know, some church members 
 are covetous. This class is, indeed, quite numerous, 
 embracing not only private members, but also " bishops 
 and deacons." No evil seems to be more rife, and 
 of more bunefhl influence in the churches, than cove- 
 tousness. I cannot better illustrate its nature and 
 influence than by portraying the character of a church 
 member with whom, doubtless, you are all well ac- 
 quainted Father Gripe. 
 
 In his early years, Mr. Gripe was rather dissipated 
 not particularly free in spending his money, but 
 still not deemed by his associates penurious. In sea- 
 sons of conviviality he would freely use his means for 
 the indulgence of his appetites, and the entertainment 
 of his friends ; but afterwards he would bo seriously
 
 210 COVETOUS CHRISTIANS. 
 
 grieved at this extravagance. When he was about 
 thirty years old, in a great revival which occurred in 
 his neighborhood, he professed conversion, was bap- 
 tized, and united with a very efficient church. He 
 promised, for a season, to be a useful member. His 
 habits were quite reformed he was punctual in his 
 attendance on religious meetings and took an active 
 part in church discipline; for prayer-meetings, how- 
 ever, he never evinced much fondness. 
 
 Mr. Gripe being industrious, and a good manager, 
 and having withal an economical wife, began to pros- 
 per in his worldly circumstances, and soon became in- 
 dependent. Few members of the church were able to 
 give so much to its support, and to the cause of Chris- 
 tian benevolence, as he. He was wealthy, his family 
 inexpensive, and his resources constantly accumula- 
 ting. His penuriousness, which was suspected by 
 deacon Careful, from the commencement of his reli- 
 gious profession, was soon made apparent to all the 
 church. 
 
 Under the faithful labors of Elder Titus, the church 
 had become a large, strong and active body, and find- 
 ing their place of worship too small for them, and in 
 an unfavorable location, they entertained the purpose 
 of erecting a house, in a more central position, better 
 suited to their wants, and to the improved taste of the 
 community. They were fully able to accomplish the 
 object, and sound policy demanded that they should 
 do so. Brother Gripe set himself in most active hos- 
 tility to the scheme. Pride was at the bottom of it ;
 
 COVETOUS CHRISTIANS. 211 
 
 and God would certainly frown on it But deacou 
 Liberal supported the measure, promised a subscrip- 
 tion of five hundred dollars to begin with, and the 
 church sustained his views with an overwhelming ma- 
 jority. Brother Gripe found himself in a small 
 minority, composed mostly of the Saveall family, 
 with whom he was on terms of intimacy. The new 
 house of worship was commencod, and soon completed 
 a most commodious and beautiful house, and an en- 
 during monument of the enterprise and liberality of 
 the church. But as the work was commenced con- 
 trary to the wish of brother Gripe, he could not rea- 
 sonably be expected, so he said, to give any thing to 
 aid it. He was opposed to the enterprise on princi- 
 ple. He maintained that a house of religious wor- 
 ship should be of the simplest, cheapest kind. One 
 thing, however, struck many persons as being a lit- 
 tle singular. The Gripe mansion was one of the 
 finest in the neighborhood large, convenient and 
 costlv. Some persons were reminded of the words of 
 Bishop Lowth " It argues a great contempt of God 
 and religion, when men think no cost or finery too 
 great to bestow on themselves, and the meanest ac- 
 commodation good enough for the service of God." 
 
 Mr. Gripe was not yet out of difficulty. On enter- 
 ing the new house, the church, after much anxious 
 consultation, resolved to rent the pews. This mea- 
 Hiire was more distasteful to him than the erection of 
 the house. In favor of this there were some plausi- 
 ble arguments ; but that, in his estimation, was dis-
 
 212 COVETOUS CHRISTIANS. 
 
 criminating between the rich and poor selling the Gos- 
 pel and fostering a spirit of pride and vanity. But 
 he could not control the church in this matter ; for even 
 his friends, the Savealls, deserted him on this point. 
 He was sorely chagrined, and after some delay, he re- 
 solved, to the no little joy of some of his brethren, to 
 change his church relation. 
 
 He has now become an old man, and is generally 
 known as Father Gripe. His wealth has increased 
 with his years he is now very rich but nothing 
 seems to open his heart or subdue his selfishness. He 
 greatly prefers private to public charities. He acts, 
 according to his own account of the matter, on the 
 principle of not letting his left hand know what his 
 right hand does j and truly his left hand is kept in 
 profound ignorance on the subject. But as the church 
 will have contributions for benevolent and religious 
 purposes, he advocates public collections in preference 
 to individual subscriptions, that all may have an op- 
 portunity of giving something ; though, to my certain 
 knowledge, on one occasion, when a collection was 
 taken up for an important object, at the close of an 
 impressive sermon on the subject, he cast into the 
 basket a single half dime. Sometimes, however, a 
 subscription for an object he admits to be good is pre- 
 sented to him. It would be amusing, if the subject 
 were not too sad for amusement, to listen to the ex- 
 cuses by which he endeavors to justify himself in re- 
 fusing to subscribe. The times are very hard he 
 has debts that must be met unusual demands have
 
 COVETOUS CHRISTIANS. 213 
 
 recently been made on his liberality he dislikes to 
 put his hand to paper prefers paying the cash has 
 no money by him just at this time thinks he is not 
 now able to do anything should he have any thing 
 to give he will call on you. 
 
 Sometimes, indeed, a liberal impulse comes over 
 Father Gripe to give, not of what he now possesses, 
 but of what he hopes to obtain. One day he came 
 to me, in an unusually cheerful mood, and said " I 
 have been intending to do more for the cause of re- 
 ligion than I have heretofore done." I was glad to 
 hear it, for I knew he could give thousands without 
 feeling the loss. " I have," he continued, " a scheme 
 in my head, and if you can aid me in carrying it 
 out, I have resolved to give the profits" the old 
 man's countenance became grave, made so, no doubt, 
 by the very solemn promise which he was about to 
 utter, ' or, at least, half of them" and Father Gripe 
 hesitated, as if he thought the amount might be too 
 great to bestow " at any rate," he continued, " I 
 will give some portion of them to the cause of mis- 
 sions, if I can afford to do so." The old man's 
 generous impulse had died away while he was giving 
 it utterance. 
 
 Father Gripe is friendly to Christian missions, at 
 least, professes to be. He has many objections to 
 the modes of conducting them, but freely admits their 
 importance, and his obligation to contribute to their 
 support. On one occasion, I went to him to solicit 
 a contribution to aid a worthy young brother to ob-
 
 214 COVETOUS CHRISTIANS. 
 
 tain an education : he declined giving any thing, as he 
 was of opinion that young men, by industry and 
 economy, might easily obtain an education them- 
 selves. He took occasion, however, to expatiate on 
 the deep interest he felt in the Mission cause, and his 
 willingness to contribute to so noble an object. I sus- 
 pected, not uncharitably, that his zeal in this noble 
 cause was assumed merely to conceal his parsimonious- 
 ness in refusing to aid the young friend whose case 
 had just been brought to his notice. I determined 
 that I would catch him in his own net. Not long 
 after this, Elder Gatherum, Agent of the Mission 
 Board, came among us, and I resolved to take him to 
 see Father Gripe. After giving the agent some in- 
 structions how to proceed, we went in the evening to 
 the beautiful Gripe Mansion. We found its pro- 
 prietor comfortably seated in his parlor, and alone. 
 After some civilities had passed, knowing that delay 
 might frustrate our purpose, I opened the object of 
 our visit. " Father Gripe, I heard you say not long 
 since, that you felt a deep interest in the Mission 
 cause, and were willing to contribute to its support, 
 and as brother Gatherum is an agent for that cause, 
 I have taken the liberty to bring him to see you, 
 hoping that you may give him a liberal offering." The 
 agent, who well understood his vocation, took up the 
 subject, and spoke feelingly of the perishing condition 
 of the heathen, the pressing wants of our Missiona- 
 ries, the embarrassments of the Board, and- the re- 
 sponsibility of Christians, especially such as God had
 
 COVETOUS CHRISTIANS. 215 
 
 prospered in their worldly circumstances. The old 
 Fattter seemed to hear very little of what was said, 
 bxit to be absorbed in his own thoughts. " I am 
 friendly to the cause of missions," said he, " but I am 
 entirely opposed to sending money out of the country, 
 while we have so many heathen at home." He 
 breathed more freely, and seemed more composed 
 after this remark. The conversation was continued 
 on this subject for a few minutes. Father Gripe 
 avowed himself ready to give liberally to the Home 
 Mission cause, but could not give to the Foreign Mis- 
 sion. There was no use of farther discussion on that 
 point. " It is," said the agent, " most providential, 
 that just as I was about to leave home, the excellent 
 Secretary of the Domestic Mission Board placed a 
 commission in iny hands, and urged me, in view of 
 their peculiar necessities, to collect something for their 
 treasury, if 1 found a fit opportunity of doing so. " I 
 have," said the old brother, " peculiar notions on this 
 subject I would rather my money should go to aid 
 in circulating the Bible, than the support of Missiona- 
 ries t know that is God's Word, but I do not know 
 that Missionaries are good men." " Very well," re- 
 plied the agent, " the Domestic Board has a Bible 
 department, and your contribution can take that di- 
 rection." Fattier Gripe was caught. He walked 
 slowly to his desk, and, after turning over his bills for 
 some time, he returned with a five dollar note. " You 
 need not," said he, "publish my name; I dislike 
 ostentatious charity." It was a niggardly offering, re-
 
 216 COVETOUS CHRISTIANS. 
 
 luctantly bestowed. He ought not to have given less 
 than fifty dollars, and he might have given five hun- 
 dred more easily than brother Trueheart gave fifty, and 
 sister Mercy gave one dollar. We returned felicita- 
 ting ourselves that some little had been obtained, 
 which, though it could not bless the giver, might pro- 
 mote a good cause ; but, on inquiry, it was found that 
 Father Gripe's note was on a bank of very doubtful 
 solvency, and it had to be passed off at a heavy discount. 
 Father Gripe is constantly bringing trouble on 
 himself, and reproach on the Redeemer's cause, by 
 the little, selfish, mean, not to say, iniquitous tricks, 
 to which he resorts to obtain or save money. A sin- 
 gle case will illustrate. He wished to employ a 
 ditcher. The laborer, a very poor man, demanded so 
 much by the day, or so much by the month for his 
 services. It seemed cheaper to employ him by the 
 month ; and old Mr. Gripe engaged to board him, 
 and give him his wages. The weather proved very 
 inclement very little labor could be performed and 
 when the day of settlement came he charged the poor 
 laborer high board for the inclement days, so as 
 nearly to balance his wages. He sued the extortioner, 
 cast him, and exposed him to the scorn of all who 
 knew the facts of the case. I may remark, in pass- 
 ing, that Father Gi'ipe has pretty generally several 
 lawsuits on hand, and the uncertainty of their issue 
 is a great hindrance, so he thinks, to his charities. I 
 do not deem him to be dishonest, though many per- 
 sons do. In matters involving his own interest, how-
 
 COVETOUS CHRISTIANS. 217 
 
 ever, his judgment is liable to be strangely biased by 
 the desire of gain. 
 
 Father Gripe promises to make a liberal provision 
 for the cause of Christian benevolence in his will ; but 
 I much doubt whether he will do so. I shall be de- 
 ceived if the same penuriousness which has followed 
 him through life does not accompany him to the tomb. 
 His family all partake of his spirit, and would con- 
 sider any diversion of bis property to the cause of 
 benevolence, a serious calamity on themselves. They 
 need not fear it ; for the old man is now very much 
 influenced by the views of his children. He has 
 trained them to his own habits, and found them sound 
 in the main point taking care of money. 
 
 The Bible has not, I think, been much studied by 
 the old Father. There are, however, a few-passages 
 of Scripture exceedingly precious in his sight, and 
 very frequently on his lips. " We command you, that 
 if any would not work, neither should he eat." " If 
 any provide not for his own, and specially for those 
 of his own house, he hath denied the faith, and is 
 worse than an infidel." Another passage is a great 
 favorite with brother Gripe. Whether he supposes it 
 to be a portion of Holy Writ, I do not know : judg- 
 ing from the reverence he has for it, the frequency 
 with which he quotes it, and the potent influence it 
 exerts over him, I should conclude he does. I do not 
 know in what verse or chapter of the book of Diabo- 
 lus it is found, but it runs thus " Charity must begin 
 at home."
 
 
 21b COVETOUS CHRISTIANS. 
 
 I ought to say, before I conclude, that this aged 
 brother does not take a religious paper. He was once 
 persuaded to do so, but at the end of six months, he 
 discontinued it in disgust, because it contained so 
 many appeals for money. I learn, however, that he 
 frequently borrows the paper, to read interesting arti- 
 cles, and particularly to look over the prices current, 
 from brother Allgood. 
 
 Father Gripe is now an old and infirm man, totter- 
 ing on the brink of the grave. His days are almost 
 numbered. A life of selfishness, and grasping after 
 the world is about to be terminated by the settlement 
 of all his accounts at an impartial and searching bar. 
 How melancholy to follow such a man to the tomb ! 
 How painful to preach his funeral ! How useful he 
 might have been to the church, his neighborhood, and 
 the world ! I am glad that I am not to be his judge. 
 He is a member of the church, and has some influ- 
 ence in it ; but has been, if I can rightly judge, a 
 clog, and blot, and curse to it. If a man cannot 
 serve God and Mammon, it seems quite clear that he 
 has served Mammon and not God. All hope of 
 change in his character is at an end. " Can the 
 Ethiopian change his skin, or the leopard his spots ? 
 then may" those " do good who are accustomed to do 
 evil." Aged men, like aged trees, strike deeper their 
 roots, and, more enamored, cling to this base soil. 
 
 But I must close. Should I be called as I am 
 sure I shall not be to furnish an epitaph for the
 
 COVETOUS CHRISTIANS. 219 
 
 tomb of Father Gripe, the words of the poet would 
 strongly impress themselves on my mind 
 
 " The man may breathe, but never lives, 
 Who much receives, and nothing gives : 
 Whom none can love, and none can thank- 
 Creation's blot creation's blank."
 
 LECTURE 
 
 RUM DRINKING CHRISTIANS. 
 
 I PROPOSE, brethren and hearers, to call your atten- 
 tion, this evening, to a pretty numerous class of Chris- 
 tians Rum Drinking Christians. I use the word 
 rum in a generic sense a sense in which it is some- 
 times employed in Temperance Lectures to denote 
 all kinds of intoxicating drinks. I do not maintain 
 that drinking rum, as a beverage, is, per se, sinful; 
 and, much less, that abstinence from its use is the 
 whole of that Temperance enjoined in the Scriptures : 
 but I do maintain, that, in view of all the circum- 
 stances, it is expedient for Christians to avoid such 
 use of it. Its use, except medicinally, is unnecessary, 
 expensive, insidious in its influence, fraught with peri- 
 lous temptation, and frequently ruinous. It has filled 
 the land with vice, misery and degradation ; and mul- 
 tiplied fearfully widows, orphans and paupers. It 
 will hardly be pretended by any considerate man that 
 the custom of Rum Drinking offers advantages 
 which can overbalance these appalling evils; but 
 should any man maintain so monstrous an opinion, I 
 do not consider him likely to be profited by argu- 
 ments. I am sorry to say there are many Rum
 
 RUM DRINKING CHRISTIANS. 221 
 
 Drinking Christians. They may be found in all 
 churches, orthodox and heterodox, worldly and spir- 
 itual; and they are not all nominal, but, we must 
 charitably suppose, many of them are real Christians. 
 Some Christians drink Rum, because they deem 
 it conducive to their health. On this point they are 
 probably mistaken. It is the concurrent opinion of 
 sober physicians that strong drink is not useful, but, 
 in many cases, positively injurious to persons in sound 
 health ; and my own observations, made on no very 
 limited scale, confirm this opinion. Some Christians 
 drink Rum from the power of habit. Their fathers 
 drank it before them. They have been accustomed 
 from their childhood to drink it. The habit has 
 grown with their growth, and strengthened with their 
 strength ; and though they may not indulge to posi- 
 tive inebriety, yet the stimulant has become necessary 
 to their pleasant exhilaration, and to the vigor of their 
 bodily or mental efforts. Some Christians drink Rum 
 from mere inconsidcrateness. They have experienced 
 no bad effects from drinking it, and have seen others 
 drink it with impunity ; and they have been placed in 
 circumstances unfavorable to a due consideration of 
 the insidious danger of the practice. They have seen 
 few able and candid works on the Temperance Refor- 
 mation ; or, from some prejudice, they have not 
 deemed them worthy of notice. Some Christians 
 drink Rum from false notions of independence. They 
 look on all attempts, however kindly and prudently 
 made, to restrain their indulgence, as an attack on
 
 222 RUM DRINKING CHRISTIANS. 
 
 their liberty ; and they drink to make it apparent 
 that they will endure no encroachment on their per- 
 sonal freedom. In their estimation, Rum Drinking is 
 one of the privileges purchased for them by the blood 
 of Christ, and secured to them by the Gospel charter ; 
 and they cannot consent, from any suggestion of 
 worldly policy, to relinquish it. And some Christians 
 drink Rum from the sincere love of it. It is plea- 
 sant to their taste its stimulating influence on their 
 nerves is agreeable it augments the delights of their 
 social intercourse and it imparts vivacity to their 
 conversation. They do not, indeed, avow, but care- 
 fully conceal, even from themselves, their fondness 
 for it. They drink it, according to their oft repeated 
 assertions, not because they have an appetite for it, 
 but on account of its tonic or prophylactic qualities. 
 It is no part of my purpose to denounce Rum 
 Drinking Christians. That their practice is fraught 
 with temptation and danger to themselves, and mis- 
 chief to society : even they, in their moments of dis- 
 passionate reflection, will scarcely venture to deny. 
 To class them with drunkards ; to judge them by 
 principles, the soundness of which they do not admit, 
 and to speak of them in terms of derision and con- 
 tempt, is manifestly unfair, and can serve no purpose 
 but to irritate, provoke opposition, and retard the 
 Temperance Reform. But, surely, if Rum Drinking 
 Christians can be induced seriously to consider the 
 unprofitableness of their indulgence, the insidious 
 growth of the drunken appetite, the seductive influ-
 
 RUM DRDfKWG CHRISTIANS. 223 
 
 ence of social habits of drinking, and the number of 
 persons who are ensnared and ruined by the practice, 
 they will sacrifice a momentary gratification on the 
 altar of prudence and usefulness. 
 
 For the purpose of arousing this class of Christians, 
 and all other persons who may hear me, to profitable 
 reflection on the danger of Rum Drinking, I shall pre- 
 sent a brief and faithful history of Tobias Toper. 
 His father, Deacon Toper, was a planter, indepen- 
 dent, living in comfort and good style, and highly re- 
 spected as an honest, hospitable and useful man. As 
 a member of the church, he was attentive to his du- 
 ties, liberal iu his contributions, and generally 
 esteemed. Many years he performed the duties of 
 the deaconship to the entire satisfaction of his breth- 
 ren. There was one blemish in his character he 
 drank Rum, and furnished it for his family and guests 
 to drink, and encouraged them to use it. In justice, 
 however, some things must be said, in palliation of 
 his course. When brother Toper became a member 
 of the church, and for some years afterwards, the cus- 
 tom of Rum Drin/ang was universal in the church, as 
 well as iu general society. His habits were formed 
 before the principles of the Temperance Reform were 
 broached; and these principles appeared to him to be 
 an impeachment of the good and venerable men who 
 had throughout their lives used Rum, and served 
 Christ, and had descended to the tomb with unspotted 
 reputations. It should be noted, too, that though a 
 constant, he was a temperate drinker, and used all his
 
 224 RUM DRINKING CHRISTIANS. 
 
 official influence for the suppression of drunkenness 
 within the precincts of the church. 
 
 Tobias was a modest, sprightly and promising youth 
 was well educated, of industrious habits, and cor- 
 rect morals. In early life he made a profession of 
 religion, was baptized, and received into the fellowship 
 of the church of which his father was a deacon. He 
 was deemed a valuable accession to the church, and 
 for several years he fulfilled the most sanguine expec- 
 tation of his friends. He was zealous, active, liberal, 
 exemplary and useful; in short, nothing could be said 
 in his disparagement, except that he was, like his 
 venerable father, a temperate drinker of Rum. 
 
 Mr. Toper, having reached maturity, and possess- 
 ing popular manners, commenced mercantile opera- 
 tions in a neighboring city. His business soon seemed 
 to be eminently prosperous. Patrons and friends 
 were multiplied, his trade greatly increased, and his 
 profits were considered satisfactory. He possessed a 
 fine turn for mercantile business, was honorable and 
 high-minded in his dealings, and the most scrupulous 
 Christian could find no fault with him, except that he 
 sold Rum and for this traffic he could plead law, and 
 custom, and, even the necessity of supplying the arti- 
 cle to his customers for medicinal and other useful 
 purposes, and, also, drank himself, in moderation, of 
 the beverage, by way of encouraging its sale. 
 
 After a few years of almost unexampled success, 
 Mr. Toper led to the altar one of the noblest speci- 
 mens of her sex young, tall, beautiful, of robust
 
 RUM DRINKING CHIUSTIANS. 225 
 
 health, the most amiable temper, and the most polished 
 manners, and to crown all, most sincerely and con- 
 sistently pious, and a member of the same communion 
 with himself. Never did a union promise a fuller 
 measure of domestic bliss. Congeniality, success in 
 business, increasing wealth, the congratulations of 
 friends, and the prospect of long years of health, 
 caused their cup to run over. A large and well-fur- 
 nished mansion, with a flowing hospitality, made their 
 home the favorite resort of the gay, the cheerful, and 
 the good ; nor were the needy and wretched sent empty 
 from their doors. To cement their union and increase 
 their joy, in a few years, several beautiful and pro- 
 mising children, finely trained by a judicious and at- 
 tentive mother, mingled, with all their innocent and 
 winning sports, in the domestic circle. The sun did 
 not shine on a lovelier or happier family. Only one 
 small cloud darkened the firmament of their noon- 
 tide bliss Mr. Toper drank Rum temperately, pru- 
 dently, to be sure, but habitually. His wife, as wise 
 as she was good, foresaw the danger, and kindly dis- 
 closed to her husband how much she would be grati- 
 fied if he would unite with the Temperance Society. 
 She plead the Total Abstinence cause as only a fond 
 wife, with secret forebodings of the ruin of herself 
 and her dependent children could do; nor was her 
 plea without effect. Mr. Toper, who was doatingly 
 fond of his angel wife, was greatly moved. He pro- 
 mised to take the matter under serious consideration. 
 There were, however, two obstacles to his complying
 
 226 RUM DRINKING CHRISTIANS. 
 
 with her request. In the first place, the sale of Rum 
 he found very profitable ; and it was difficult for 
 him to relinquish this source of gain. This obstacle 
 might have been obviated, had there not been a more 
 serious one in the way. Deacon Toper, who retained 
 great influence over his son, Tobias, was hostile to the 
 Temperance cause. In his judgment the Total Ab- 
 stinence pledge was an infringement of Christian 
 liberty, and a confession of incapacity for self-govern- 
 ment. The authority of the father prevailed over the 
 persuasion of the spouse; and Tobias Toper quieted 
 the apprehension of his excellent wife by the most 
 solemn assurances of his intentions to be prudent, and 
 of his perfect self-control. 
 
 Many men, virtuous in prosperity, become reckless 
 and vicious in adversity. Had Mr. Toper not been 
 overtaken by a reverse of fortune, his history might 
 have been far different from that which I am called 
 to relate. Suddenly, and to the amazement of all 
 his friends, he failed iu business; and his failure was 
 total and overwhelming. In his extremity, he t j 
 sorted, or was supposed to have resorted to dishonorable 
 means to save a portion of his property, and lost his 
 character. Owing to some liability assumed for him, 
 and which he was unable to meet, Deacon Toper be- 
 came utterly alienated from his dishonored son, and 
 visited his displeasure not only on him, but on his ex- 
 cellent wife and unoffending children. How melan- 
 choly to contemplate the change which in a few months 
 came over this happy family. Their spacious, hospi-
 
 RTTM DRINKING CHRISTIANS. 227 
 
 table home, their fine furniture, their respectable equL 
 page, and all their means of comfort and sustenance, 
 had passed into other hands ; and with their property 
 and hospitality had passed away most of their friends. 
 The wife bore the shock with Christian fortitude, and 
 had her husband only possessed her resolution and en- 
 terprise, they would have risen above all their calami- 
 ties. But, alas ! poor Toper had formed a fatal habit, 
 whose disastrous effects now began to appear. He 
 sought the alleviation of his distress in Rum Drinking 
 became intemperate was soon a confirmed sot 
 and a wretched, ragged loafer. We have known many 
 to fall by Rum Drinking, but never one to fall so sud- 
 denly, rapidly and profoundly as Tobias Toper. When 
 his pecuniary embarrassments overtook him he was of 
 high standing in society, a respected member of a 
 church, and of irreproachable character in less than 
 two years he had passed through every stage of in- 
 temperance to the lowest point of degradation to which 
 that hateful vice ever sinks its hapless victims. Aban- 
 doning all occupation, lie cast his lovely wife, and 
 sweet, sprightly children on the care of generous rela- 
 tives, illy able to support them. He became a vaga- 
 bond, and sponge on his acquaintances. I first saw 
 him in a barber's shop, begging some one, and beg- 
 ging in vain, to lend him a dollar to pay a debt, which, 
 he said, he had promised to pay that day. After ob- 
 taining money of all his acquaintances, who would 
 trust him, or, rather, were willing to make him a do- 
 nation, he, by sheer importunity, borrowed from oat-
 
 228 RUM DRINKING CHRISTIANS. 
 
 lers, draymen, and hotel waiters, under fair promisea 
 of speedy payment, small sums, frequently not exceed- 
 ing a dime, which were spent in the lowest and mean- 
 est dram-shops for Rum, to satiate, or rather increase, 
 his intemperate and burning appetite. But in his 
 deepest wretchedness he never abandoned his religious 
 hope. f Excluded from the church, scorned of men, 
 and hopelessly enslaved by vice, he would talk to his 
 Rum-house companions of his experience, consolations, 
 and prospects of heavenly felicity. 
 
 When he was free from the maddening influence of 
 Rum, Toper almost adored his lovely and devoted 
 wife. But drunkenness gradually changed him from 
 an amiable and tender husband to an unfeeling and 
 brutal tyrant. When drunk, the woman whom he had 
 sworn to love, and who loved him with a devotion 
 bordering on idolatry, was the object of his most im- 
 placable hatred, and most unfeeling abuse ; but when 
 sober, he would atone for his unkindness by ingenuous 
 confessions, bitter tears, and promises of reformation. 
 On one occasion, his wife was compelled to seek pro- 
 tection from his drunken rage of a brother-in-law a 
 protection which was promptly afforded. Toper swore 
 vengeance against his unoffending relative. It was not 
 long before he found an opportunity of indulging his 
 vindictive spirit. He armed himself, went to the 
 house of his brother-in-law, where his trembling wife 
 had found a refuge, called him out, attacked him, and 
 inflicted on him a serious wound. At first, it was not 
 deemed dangerous ; but after a while, aggravated by
 
 RUM DRINKING CHRISTIANS. 229 
 
 an unfortunate constitutional tendency, it became 
 alarming, and finally proved fatal. Poor Toper was 
 arrested, tried, and condemned to three years' con- 
 finement in the Penitentiary. He would have been 
 sentenced to be hung, had it not appeared probable 
 from the evidence that it was not his purpose to com- 
 mit murder, and that the wounded man might have 
 recovered under more skillful medical treatment. For 
 three long years, Toper, once so gay, so prosperous, 
 and so beloved, was the inmate of the State Prison, 
 the companion of felons, and doomed to hard toil and 
 fare. When his term of servitude expired, it was 
 hoped that long continued abstinence had subdued his 
 appetite for Rum. No entreaties, nor offers of friend- 
 ship could induce his wife to abandon him. She 
 clung to him with a tenacity which seemed to be in- 
 creased by his degradation and wretchedness. After 
 his release from the Penitentiary, she received him 
 into the little room where, by her industry and good 
 management, she had maintained herself and children 
 in comfort. By every act which love could prompt, 
 or ingenuity devise, she sought to win him back to the 
 path of sobriety, and soothe him in his infamy. But 
 all her efforts were vain. The drunken appetite re- 
 turned with his freedom. In a few weeks, his habits 
 of inebriation and loafing were fully reestablished. 
 He was soon seen at his old haunts of dissipation, 
 mingling with his corrupt associates, and resorting 
 to the same detestable means of indulging his appe- 
 tite for Rum.
 
 230 RUM DRINKING CHRISTIANS. 
 
 It seems to be a wise and beneficent arrangement 
 of Providence, that a drunkard's life shall be short. 
 Wretched himself, with little prospect of his reforma- 
 tion, and a burden and curse to his friends, the early 
 close of his probation is a mercy. It was not proba- 
 ble that such a life as that of Tobias Toper could be 
 long preserved. Thinly clad, exposed to the inclement 
 night air, of irregular habits, and with a stomach con- 
 stantly distended and burning with fire water, his end 
 could not be distant. He was suddenly seized with 
 delirium tremens. His sufferings were intense, be- 
 yond all description. He fancied that his children, 
 for whom, in his degradation, he cherished a warm af- 
 fection, were burning up before his eyes. The scene 
 was pictured, before his maniac mind, with all the 
 vividness of reality. He saw, and to his agonized 
 wife, and a few attendants at his dying bed, he would 
 pathetically describe the kindling flame, the peril of 
 his children, their tortures, as the advancing fire would 
 consume member after member of their bodies, and 
 the utter consumption of the helpless innocents ; and 
 his anguish wa's expressed by groans, and screams, and 
 loud laments One frightful illusion passed only to 
 make way for another equally frightful and agonizing. 
 After a few days of these dreadful sufferings, the poor 
 maniac died died without a lucid interval, or any 
 mitigation of his anguish. 
 
 I was called to attend his funeral. Never had I 
 received so deep an impression of the evils of drunk-
 
 RUM DRINKING CHRISTIANS. 231 
 
 enness, and the danger of Rum Drinking, as while 
 gazing on the lifeless body of the inebriate, Tobias 
 Toper. I thought of what he was what, but for a 
 father's example and influence, he might have been 
 to what disgrace and misery Rum Drinking had 
 brought him what a fearful death he had died and 
 my soul shuddered while I attempted to trace his 
 flight to the eternal world. There sat his faithful 
 wife, bathed in tears, broken-hearted, utterly crushed 
 by a sense of her misfortunes, and her unmerited dis- 
 grace, and yet humbly confiding in her heavenly Father. 
 The little children, too young to understand their 
 loss or disgrace, clustered about their fond mother, 
 wondering why she wept. It was a heart-touching 
 scene, and full of instruction. I wished that every 
 drunkard, every young man who uses intoxicating 
 drinks, and every Rum Drinking Christian could 
 gaze upon it. But my lips were sealed by a regard to 
 the feelings of the living. I spake of the mercy of 
 God, the fullness of Christ, the sufficiency of grace, 
 and the blessedness of the righteous; but I thought 
 of a drunkard's life a drunkard's death a drunk- 
 ard's end and the words of the apostle seemed to 
 sound in my ears " Neither shall drunkards inherit 
 the kingdom of Heaven." 
 
 The body of the unfortunate Toper was followed 
 to its final resting place by a few friends of the family 
 who remembered his former respectability. It was 
 laid in a drunkard's grave. Let no stone mark tho
 
 232 RUM DRINKING CHRISTIANS. 
 
 spot, so that when his children grow up they may find 
 no memorial of a father's disgrace. 
 
 I had intended to close with some remarks, but I 
 have barely time to say, that, all things considered, it 
 is wiser, better, safer for all men, and especially for 
 Christians, to abstain from Rum Drinking.
 
 LECTURE XVII. 
 
 INCONSISTENT CHRISTIANS. 
 
 A CONSISTENT Christian is one whose principles, 
 professions, and conduct are in harmony. His life 
 is pure, peaceable, beneficent, devout, and zealous, as 
 " becometh the gospel of Christ." You may always 
 find him in the right place, in the right company, in 
 the right employment, and tending in the right direc- 
 tion. He may err in judgment, or fail of success, but 
 his purposes are good. His spirit, conversation, and 
 works bear concurrent and lucid testimony to the sin- 
 cerity of his Christian profession, and the stability of 
 his religious principles. Place him in circumstances 
 of temptation and of peril, and you may venture to 
 predict that his conduct will bring no reproach on the 
 Master whom he serves. What beautiful specimens 
 of consistency we have in the lives of Joseph, Daniel, 
 and Paul. In prosperity or in adversity, in successes 
 or in dangers, in palaces or in prisons, in labors or in 
 sufferings, in public or in private, their piety shone 
 with e<(ual radiance. Perfect consistency cannot bo 
 found among mortals. It would imply entire freedom 
 from sin and error ; and this exemption cannot be af- 
 firmed of Christians, even the most matured. But to
 
 234 INCONSISTENT CHRISTIANS. 
 
 a high degree of consistency all may, and many do, 
 attain. 
 
 My hearers will readily perceive that an Inconsis- 
 tent Christian is one who does not possess, or pos- 
 sesses in a very imperfect measure, the character 
 which I have described. His conduct is not in uni- 
 son with his professions. He professes to love Christ 
 supremely, but does not keep his commandments. He 
 proclaims that he is dead to the world, but nobody 
 would thus infer from the earnestness with which he 
 pursues it, or the zest with which he enjoys it. He 
 is a member of a Christian church ; but if you would 
 learn the fact, you must examine, not his conversa- 
 tion or conduct, but the church records. Inconsis- 
 tent Christians are a numerous class. They abound 
 in all communions. No Christians, indeed, are wholly 
 exempt from the evil. But I propose in this Lec- 
 ture to treat of those marked and flagrant instances 
 of it which are a stumbling block to the wicked, a 
 grief to the godly, and a reproach to Christianity. 
 Such cases are constantly attracting our notice. As 
 no one Christian could possibly exemplify in his life 
 every kind of inconsistency found in the churches, I 
 will select a number of individuals, each representing 
 a particular phase of the evil. 
 
 Brother Severed a minister of the gospel an em- 
 inent revivalist. I ouce had the pleasure of attend- 
 ing a series of meetings with him. His preaching was 
 plain, searching, and faithful. His delineations of 
 vice and its consequences were truthful, and in some
 
 INCONSISTENT CHRISTIANS. 235 
 
 cases absolutely horrifying. His views ot moral ob- 
 ligation were all extreme. Every species of sin came 
 in for a full share of his reproof and denunciation. 
 He seemed to have a mission to probe every heart, 
 and awaken every conscience. The wicked were 
 afraid to hear his sermons, lest their sins oven their 
 most secret sins should be placed in startling array 
 before their eyes. How much was I surprised to 
 learn, as I afterwards did, from a most trust-worthy 
 source, that he was at this very time dealing in lottery 
 tickets. In some other Christians such conduct 
 would not have seemed so strange. They are loose 
 casuists. But that Elder Severe, whose views of mo- 
 rality were so extreme and inflexible, should have en- 
 gaged in a traffic condemned by all intelligent and 
 earnest Christians, was glaringly inconsistent. He 
 felt it to be so ; for he carefully concealed his con- 
 duct from his most intimate Christian friends. I was 
 grieved at his course, and never since have had full 
 confidence in his sincerity. 
 
 Brother Greatman is, in many % respects, the most 
 prominent member of the church to which he belongs. 
 He is rich, intelligent, occupies a high social position, 
 and is much respected by the. community. He pos- 
 sesses some fine qualities. He is liouorable, liberal, 
 hospitable, and of conciliating manners. He ought 
 to be, and might be, but he is not, the most useful 
 member of the church. Mr. Greatnum is an aspirant 
 after political distinction. He attends political meet- 
 ings, and makes speeches which are complimented fur
 
 236 INCONSISTENT CHRISTIANS. 
 
 their logic, eloquence, and fervor. And yet no en- 
 treaty can induce him to teach a class in a Sunday- 
 school, offer prayer in a social meeting, or make an 
 address to promote any religious or benevolent ob- 
 ject. Now this is inconsistent ; and all the truth 
 must be told. When he was a young man, less expe- 
 rienced and less popular than he now is, he took an 
 active and most acceptable part in social prayer meet- 
 ings and Sunday-schools ; but as he has grown older, 
 and his knowledge and influence have increased, his 
 efficiency in the cause of Christ has diminished. Like 
 Peter, on the night of his fall, he follows Christ " afar 
 off." I fear that the resemblance between him and 
 Peter may proceed another step ; and that in some un- 
 guarded moment, as did that apostle, he may deny his 
 Lord. And, alas ! many fall like Peter, who do not, 
 like Peter, weep. 
 
 Brother Fickly was for many years an esteemed, 
 active, and useful member of a country church. In- 
 terest or inclination led him to sell his farm, and re- 
 move to the city. Whether he sought, as he should 
 have done, in the change to promote the glory of God, 
 I know not. His leaving the country was deeply la- 
 mented by his brethren. They felt that the cause of 
 Christ was sustaining a severe loss, but comforted 
 themselves with the persuasion that their loss would 
 be the gain of the city churches. I was assured by 
 the excellent pastor of brother Fickly that we would 
 find him a valuable acquisition to our ranks. We 
 formed high expectations of his usefulness, and were
 
 INCONSISTENT CHRISTIANS. 237 
 
 prepared to give him a hearty welcome. He came, 
 bringing with him a letter of dismission for himself 
 and several members of his family. Month after 
 month passed away, and he failed to hand his certifi- 
 cate of dismission to the church. He attended some- 
 times one place of worship, and sometimes another, 
 but was never seen in a Sunday-school or a prayer 
 meeting. When affectionately urged to unite with a 
 church, he had a long list of complaints and objections 
 to recite. The brethren are distant in their manners ; 
 the worship is formal ; there is a great deal of pride 
 in the congregation ; things are not like they were in 
 the country. Now, suppose all these things be ad- 
 mitted, what then ? If the brethren are distant to- 
 ward him, is not his course adapted to repel their 
 confidence and affection ? If the worship is formal, 
 is he doing aught to increase its fervency ? If there 
 is much pride in the church, is he setting them an 
 example of humility ? But things are not like they 
 were in the country. Be it so. How could it be 
 otherwise ? In some respects city churches differ, 
 and must differ, from country churches. But the 
 same gospel is preached, the same God is worshipped, 
 the same ordinances are observed, and the same hopes 
 are cherished in the churches of the city and the country. 
 Years have passed away since brother Fickly took up 
 his abode in the city, and he still retains, if he has not 
 lost, his certificate of dismission. He is a wandering 
 sheep an out-side Christian lost to the denomina- 
 tion lost to the cause of Christ his religious enjoy- 
 ment is lost ; and I fear his soul will be finally lost.
 
 5438 INCONSISTENT CHRISTIANS. 
 
 I must now notice the inconsistency of brother 
 Sleeper. He is fond of revivals, and deems himself 
 peculiarly fitted to labor in them. I once heard him 
 gay, " Other men may live without revivals, but I 
 never can." I thought the remark savored of pre- 
 sumption. I knew that many ministers of earnest 
 piety, and faithful, who would have rejoiced greatly 
 in the revival of the Lord's work, had been doomed 
 to lament the prevalence of sin and infidelity in the 
 world, and of coldness and apathy in the churches. Our 
 Lord himself did not always, nor chiefly, labor in revi- 
 vals. And who was brother Sleeper, that he should 
 certainly be exempt from the discouragements to 
 which his brethren and his Master had been subject ? 
 In revivals, he was a most active Christian. He 
 seemed never to tire in attending meetings, praying, 
 singing, conversing with inquirers, and visiting from 
 house to house. Were you to judge of his piety sole- 
 ly from his labors in such seasons, you would pro- 
 nounce him the most exemplary and efficient of Chris- 
 tians. But to form a right estimate of his character, 
 you must see him when iniquity abounds, and the 
 love of many waxes cold. His piety has now so sad- 
 ly degenerated that you can scarcely recognize him. 
 His zeal has vanished " like the early cloud or morn- 
 ing dew." Now he is frequently absent from the 
 house of worship on Lord's-day morning, is rarely 
 present at the weekly evening lecture, and is never 
 seen in the prayer meeting. He thinks his pastor a 
 very cold and profitless preacher. He wishes to hear
 
 INCONSISTENT CHRISTIANS. 239 
 
 stirring, melting sermons all the time. He has no 
 relish for doctrinal preaching. His soul loathes it, 
 as the Israelites loathed the manna in the desert. 
 He can live only on condiments ; and as he cannot 
 obtain a supply of these, he pines, and is ready to 
 perish. But should another revival take place, he 
 will renew his strength, mount up with wings as an 
 eagle ; he will run, and not be weary, and he will 
 walk, and not faint, until the excitement subsides. 
 
 Now, this course of brother Sleeper is grossly and 
 shamefully inconsistent. True piety is steady not 
 fitful. A time of revival may call for labors, pecu- 
 liar in kind, and more abundant in measure; but 
 every season has its appropriate responsibilities and 
 duties. Christ is always lovely, his service is alwaya 
 pleasant, souls are always precious, sin is always hate- 
 ful, heaven and hell are always solemn realities, and 
 death is always approaching. How timely, then, the 
 apostolic exhortation " Therefore let us not sleep, 
 as do others ; but let us watch and be sober."* 
 
 Brother Fairword is an eminent preacher of the 
 gospel a clear, earnest, practical preacher. For im- 
 pressive declamation he is almost unrivalled. He has 
 gathered, as might be expected, a large and respecta- 
 ble congregation. He is a decided and earnest advo- 
 cate of what are usually termed the benevolent opera- 
 tions of the day. Certainly, few ministers can plead 
 the cause of Christian benevolence more forcibly than 
 
 * 1 Thcss. v : 6
 
 240 INCONSISTENT CHRISTIANS. 
 
 he does. He is sent for, far and near, to de. iver ser- 
 mons and addresses before Bible, Mission, and kin- 
 dred Associations. These invitations he usually ac- 
 cepts, and pleads the cause of Christian liberality 
 with an eloquence, force, and pathos which not mere- 
 ly command respect, but excite universal admiration. 
 Now this is very commendable. But mark the incon- 
 sistency of the man ! God has greatly prospered 
 him in his temporal interests. He is rich, and pos- 
 sessing a good judgment, and ready tact in the man- 
 agement of his estate, he is constantly growing richer. 
 His church, too, makes him a reasonable compensa- 
 tion for his pastoral labors. And yet, from all that 
 I can learn, he gives nothing, or very little, to pro- 
 mote the cause of Christ. He may suppose that he 
 performs his part by pleading the claims of Christian 
 benevolence ; but in this he errs. It is required of 
 every man according to that he hath. Brother Fair- 
 word has ability to present and enforce the claims of 
 charity ; and this ability he properly consecrates to 
 Christ. But the Elder has more : he has wealth. Is 
 he not bound to devote this also to Christ ? Because 
 he usefully employs one talent, is he at liberty to 
 hide another in the earth ? Will not Christ hold him 
 responsible for the use which he makes of both tal- 
 ents ? Besides, how much would the weight and in- 
 fluence of his eloquent addresses be increased if they 
 were enforced by the example of his own noble liberal- 
 ity ? How can he hope to convince his hearers of his 
 sincerity when they see such a glaring inconsistency
 
 INCONSISTENT CHRISTIANS. 241 
 
 between his words and his deeds ? The discrepancy 
 is noticed more than he is aware of ; and it is surely 
 having its effect. The meagre contributions made by 
 the members of the church under his pastorate pro- 
 claim too clearly that his example is exerting a more 
 potent influence than his eloquent declamation. 
 
 Sister Showey is in very comfortable worldly cir- 
 cumstances neither rich nor poor. When, however, 
 she is solicited to contribute any thing in charity, or 
 to promote the cause of Christ, or even for the sup- 
 port of the church of which she is a member, she in- 
 variably excuses herself on the plea of inability. Her 
 disposition is most benevolent and generous, accor- 
 ding to her own account. " You have come to the 
 right one," she says to the solicitor, " if I only had 
 the means to aid you. No person is fonder of giving 
 than I am, or would give more liberally than I would ; 
 I am poor my family is large and expensive my 
 means have fallen short this year ; and I fear I shall 
 not be able to pay my just debts. I am grieved that 
 I cannot aid you ; I feel a deep interest in the cause 
 which you plead, and hope I shall be able next year 
 to give something handsome to it." -These arc fair 
 words ; but they arc deceitful. Go to sister S/unccy's 
 house, and you will Gnd her living in the greatest 
 comfort, and even in splendor. Her furniture is ele- 
 gant ; her table sumptuous ; her daughters dress more 
 expensively than any young ladies in the neighborhood ; 
 and, in short, no cost is spared which can contribute 
 to the enjoyment or respectability of her family. And
 
 242 INCONSISTENT CHRISTIANS. 
 
 I know that she occasionally lends out small sums of 
 money at unlawful interest. No pew in the church, 
 except the very best, would suit her. This having 
 been procured for her, she furnished with cushions, 
 footstools, and gilt books, in tasteful and costly style ; 
 though she rarely pays the rent. On one occasion 
 the church, being in debt, resolved to make an effort 
 to pay it. The members, according to their several 
 abilities, contributed to secure so desirable an object. 
 But sister Skowey declined giving any thing on her 
 usual plea of poverty. While, however, this effort 
 was being made, and some of the poorer members were 
 giving beyond their ability, to supply her lack of lib- 
 erality, she had a large and gay party at her house, 
 which cost her five times as much as her fair propor- 
 tion of the church debt. She might be a useful Chris- 
 tian, for she is kind in her spirit, and refined in her 
 manners ; but her inconsistency, " known and read 
 of all men," makes her "a by-word and hissing" 
 among the ungodly, and a mortification to her breth- 
 ren. 
 
 Brother Worthless is a bundle of inconsistencies. 
 His life is made up of them. To point them out 
 would be to write his entire religious history. You 
 cannot infer from his principles what his conduct will 
 be ; nor from his conduct what his principles are. He 
 is a professor of religion ; but his life is often sadly 
 at variance with his profession. But I must be more 
 definite in my remarks. Brother Worthless contracts 
 debts without a reasonable prospect of paying them ;
 
 INCONSISTENT CHRISTIANS. 243 
 
 and then promises to pay, without making any ear- 
 nest effort to fulfill his engagements. I do not affirm 
 that he wilfully violates his promises ; hut he has so 
 frequently broken them, that they command no confi- 
 dence in trade. I dare not charge him with deliberate 
 lying, but he is so addicted to exaggeration, that little 
 reliance can be placed on his solemn asseverations. 
 He is a warm advocate of temperance would gladly 
 make abstinence from strong drink a term of church 
 membership ; and yet he is completely enslaved by his 
 appetites. He is a man of energy. No inclemency 
 of weather prevents him from attending to his secular 
 business. In heat and cold, in rain, snow, and storm, 
 early and late, he may be found at the market, in his 
 store, or wherever interest may call him. He attends, 
 through all difficulties, political meetings, the meet- 
 ings of the Division of the Sons of Temperance, musi- 
 cal concerts, literary lectures, the meetings of joint 
 stock companies in short, any meetings for business 
 or pleasure, and even, occasionally, it is said, the the- 
 atre ; but he rarely attends religious meetings, except 
 on Lord's-day mornings ; and then the slightest ex- 
 cuse fatigue, the muddiness of the streets, the threat- 
 ening aspect of the weather, or the presence of irreli- 
 gious company will suffice to keep him away. One 
 cloudy Sunday his place in the house of worship wag 
 vacant. Monday morning I met him at the market in 
 a torrent of rain. I said to him, " I did not see you 
 at church yesterday morning." " No," he replied, " I 
 was afraid it would rain." " But you are not afraid
 
 244 INCONSISTENT CHRISTIANS. 
 
 of the rain this morning, it seems," I remarked 
 " Oh," he said, " I am obliged to come to market.' 
 Brother Worthless is very careful to send his daugh- 
 ters to a dancing school ; but they, as might be ex- 
 pected, since they commenced learning to dance, have 
 very little relish for the Sunday-school, and seldom 
 attend it ; and he does not use his authority or in- 
 fluence to correct the evil. During a revival, in which 
 many children of his neighbors were joyfully convert- 
 ed, he professed great concern for the salvation of his 
 own children, though he was rarely present at the 
 meetings, and took no pains to induce his children to 
 attend. Their conversion, under the circumstances, 
 would have been a miracle a harvest without sow- 
 ing. He is seldom present at church meetings, but 
 is almost certain to complain of what is done in his 
 absence. He is fond of doctrinal preaching, and 
 deems it a great hardship when his pastor does not 
 feed him on such food as he relishes. But I need not 
 dwell longer on his character. Suffice it to say, that 
 it is made up of groundless prejudices, childish whims, 
 strange inconsistencies, and criminal perversities. 
 
 The bad effects of inconsistency among Christians 
 are manifold, obvious, and melancholy. 
 
 It is subversive of usefulness. Who can confide in 
 an inconsistent Christian ? "I heard," says a Chris- 
 tian minister, " an excellent sermon to young people, 
 on a New Year's day, in the morning. The text 
 was, ' Redeeming the time because the days are evil.'" 
 The minister then went to dine, and spend the rest of
 
 INCONSISTENT CHRISTIANS. 245 
 
 the day with a party, where the time was spent in 
 feasting, levity, and folly. Late in the evening, one 
 of the party observed, " Really, this is a poor way of 
 redeeming the time." " Poh !" said another, "it is 
 all a farce."* What a pity it was that the influence 
 of a good sermon should have been counteracted by 
 the thoughtless inconsistency of the minister who 
 preached it ! But so it was. And such must ever 
 be the effect of inconsistency in Christians. The most 
 instructive and powerful sermons will avail nothing 
 if they are not enforced by the resistless eloquence of 
 a blameless life. Men suspect, and well may they 
 suspect, the sincerity of those whose lives are not in 
 harmony with their principles and teaching. The pul- 
 pit cannot, and it ought not, to shield them from mer- 
 ited reproach. "Thou, therefore, which teachest 
 another, teachest thou not thyself ? thou that preach- 
 est a man should not steal, dost thou steal ? thou 
 that sayest a man should not commit adultery, dost 
 thou commit adultery ? thou that abhorrest idols, 
 dost thou commit sacrilege ?"* We instinctively re- 
 ply to the inconsistent reprover of sin, "Physician, 
 heal thyself." If, then, Christians would be useful 
 would be " the salt of the earth," and " the light 
 of the world " their lives must be coincident with 
 their principles a living, luminous, inspiring com- 
 mentary on the doctrine which they profess and 
 teach. Then will the world give them credit for sin- 
 
 * Anrine's Cy. of Mer. and Bel. Anecdotes, 209. 
 t Rom. ii : 21, 22.
 
 246 INCONSISTENT CHRISTIANS. 
 
 cerity, do homage to their moral worth, and be won 
 by the gospel of Christ. 
 
 Inconsistency among Christians is a reproach to the 
 Redeemer. It seems unfair that Christianity should 
 be held responsible for the misconduct of those who as- 
 sume her garb and her name, but do not imbibe her 
 spirit, reverence her authority, or trust in her prom- 
 ises : but so it is, and so, to a great extent, it must 
 be. But few will take the trouble to discriminate 
 between Christianity and the unworthy professors of 
 it. Most men will form their estimate of the system 
 from the lives of those who embrace it, whether sin- 
 cerely or hypocritically. Thus Christ is wounded in 
 the house of his friends. The inconsistencies of his 
 followers are a hindrance to his cause, and a reproach 
 to his name. If, then, Christians would honor their 
 Master, they must carefully avoid in spirit, in word, 
 and in deed whatsoever is incompatible with their 
 high profession and their solemn obligations, and as- 
 siduously follow whatsoever things are pure, and love- 
 ly, and of good report.
 
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