rest, is conviction of sin. This, which, with its progress and effects, is so eloquently and powerfully described by the apostle Paul in the seventh chapter of the Romans, admits of various degrees, sometimes even bordering on despair, but it always involves in itself the alarm of conscience-the deductions of reason—the efforts of memory, and the influence of imagination. Conscience, even when nothing exists to regulate its admonitions but the social law, as in savage states, is so active a principle in the human mind, that its impulses are felt and acknowledged, and in this, and even in more favourable circumstances, it has assumed the title of the law of honour, But under the operation of Christianity, it partakes of a nobler and more exalted character, and presents man not only as an intelligent and social being, but as created by the omniscient Jehovah, an accountable moral agent. Nay, more, it represents him as a candidate for eternity, and amenable to the code of moral government enacted for the welfare of intelligent creatures; the requirements of which, both as regards the obligations to God and man, are in themselves so holy, just, and good, that they immediately obtain the acquiescence of reason, and thus, as moral enactments, bind man to obedience. 66 to But now there is not only a moral conviction of sin, but an alarm on the conscience. He is led by an inward influence, for which he cannot account, and which he in vain seeks to control, to look into his past conduct, and his present feelings; he searches the long-neglected scriptures, see if these things are so," and, directed by the guidance of the holy Spirit, he turns to "the law and to the testimony," and, to his consternation, finds the sentence of condemnation recorded in every page. He now sees himself in a new light; every righteous commandment rises up in judgment against him, and every denunciation of Divine vengeance on the transgressors, appears to be directed exclusively at himself. The gracious promises of pardon to the penitent apply not to his criminal state, and, in a condition bordering on despair, he exclaims, "Oh! wretched man that I am, who shall deliver me from the body of this death !" From this most deplorable state of mind he is rescued by the "glad tidings of salvation." The message of peace: by the all-sufficient sacrifice of the glorified Redeemer, is brought home to his heart, and he throws himself at the foot of the cross, crying, "Lord, be merciful to me, a sin ner. Though he is now in some degree " 28 consoled by a faint and distant hope of redemption, still he doubts if it be possible that so great a sinner as himself can be pardoned; and this doubt, aided by the continued, and even increased alarm of conscience, gains a powerful ascendancy in his mind. This is a most critical period with sinners under conviction; and there are many instances in which men have been known to be so far influenced by this doubt, as to give up all for lost, and either return to a course of sin with despair of amendment, and the seeming impossibility of keeping the commandments, and walking before God with a perfect heart; or, like others, fall into a state of melancholy despondency, and refuse to be comforted, Such is the distressing period of conviction; and now commences what is termed a state of religious feeling, for the conscience being awakened and alarmed, all the faculties and powers of the mind become interested in so momentous a subject, as the eternal destination of an immortal soul. 1 Man is a rational being, and, after the first impulse of accusing conscience, he will proceed to make deductions from the operation of that reason with which he has been endued by the bounteous hand of his benevolent Creator. These deductions, though they differ in various individuals according to their education and disposition, yet always in substance agree in the following leading facts : 1. That man has fallen from original righteousness, and is debased and degraded as a moral agent, since God, as a perfect being, could not, consistently with this his immutable attribute of perfection, create a creature so weak, sinful, and degraded as man now appears,; or have ordained, in a world otherwise perfect, so much moral disorder as is now visible in the economy of human affairs. Therefore, reason comes to the conclusion, that the moral disorder must have arisen since the creation of all things; and as the brutes and lower orders of animated beings appear happy, and proportionably obedient to the law by which they are governed, that man was the cause of his own degradation. This deduction he finds amply confirmed by the testimony of scripture. 2. Man, thus far gone from original righteousness and purity, cannot be expected to obey, willingly or perfectly, a holy, just, and perfect law, which requires unsinning obedience, together with the necessary and essential concomitants of love to God, and love to man. Such is the second conclusion of reason, from the 29 Worldly and Christian Principles compared. nature of God, as a just and holy Being, and the nature of man as a rational and accountable agent. Therefore impartial justice demands the punishment of iniquity, in the sentence of condemnation on the offender. This conclusion is confirmed by the universal testimony of the scripture, throughout the whole dealings of God with his people. 30 future, and pours forth his humble prayer for pardon and for peace. Nor must we here forget the influence which imagination often exerts in this stage of Christian experience. As the whole process of conviction is the real work of the Spirit of God on the soul, every faculty of the mind is aroused to renewed activity, and co-operates with it according to its nature and energy. We have thus seen conscience, reason, and memory, perform their offices; and now imagination exerts itself, and, by its irregular movements and uncertain deductions, appears, as it pro 3. Such being the natural inability of man to satisfy the demands of Divine justice by unsinning obedience, from a willing heart, to the requirements of the law, the third deduction of reason is: That unless some satisfaction be made to the immuta-bably is, the connecting link between the ble justice of God, for the defalcation on the part of man, the whole human race must be by law condemned, without the possibility of pardon. This deduction is amply confirmed by the testimony of scripture in the reiterated denunciations of God against all “ iniquity and unrighteousness of men.' 4. If such a satisfaction can be made, and a perfect oblation offered for the broken law, a guarantee given that Divine justice is satisfied, and a promise that this oblation shall be efficient to the forgiveness and perfect justification of all those who embrace it with faith in its efficacy; such a declaration would be received with all necessary caution, and reason would proceed to examine its claim to authenticity, on the points of power, obedience, and humanity, since it is clear, that the full and perfect satis faction can only be made by some one in the character of the offending race. This individual, perfectly answering all the conditions required, is found in the person of our Lord and Saviour Jesus Christ. On examining his claims by the testimony of scripture, reason finds him perfectly suited to the law-condemned sinner's wants, and, without doubt or scruple, takes him as the all-sufficient atonement and oblation for the sins of the world. And now the heart is usually melted with adoring gratitude, at that mercy and love of the Father, which gave his only-begotten Son to be a propitiation for our sins. Memory now begins to unfold its stores, and, with penitential tears, the awakened sinner recounts the numerous instances of providence and grace of which he has been the subject in days past; and he sees, with wonder and admiration, the hand of God, in circumstances, in which, before, he only beheld the uncertain direction of a blind and wayward chance. His soul is deeply affected by these gracious discoveries; and by the experience of the past, he ventures to take courage in the prospects of the immortal soul, and the frail and perishing body. It is this principle that, acting by the affections, gives the sense of hope and fear, joy and grief, where frequently reason can find no just cause for these inequali ties of sensation; and we can by reflection, and the exercise of memory, distinguish that darkness which is caused by the accusation of conscience, from the despondency which is the result of imagination. Thus imagination is often the real cause of those frames and feelings which mingle in the experience of Christians, and are to be carefully distinguished from that steady and equable temper of mind, which is the perfect work of the Spirit of God. From this view of the subject of religious feeling, we may come with certainty to the general conclusion, that where the conscience is permanently awakened, the reason thoroughly convinced, and the heart broken by a sense of guilt, the work of the Spirit of God is begun in the heart, which will, if aided by our own sincere endea vours, with prayer, be perfected in righteousness and true holiness of heart and life. E. G. B. MR. EDITOR, SIR,It is not a prevailing characteristic of human nature, in whatever station of society, to court poverty and obscurity, rather than to accept, when presented, the glare which wealth diffuses, and the honours which genius has won. It is repugnant to the feelings and the animal instincts of our nature. It is contrary to the evidence of experience, the dictates of selfishness, and the bias of the inclination. The motives which stimulate action and rouse industry, are numerous and diversified, as inclination may lead, or necessity enforce. The influences which almost insensibly actuate 31 Worldly and Christian Principles compared. our desires, moderate their exuberance, and restrict their aberrations, are various; derived partly from nature, in those minds that are susceptible of feelings at once vivacious and volatile, but gain an additional strength by the concentrated rays which education dispenses, and the force which competition produces and engenders. That which excites and absorbs the desires intensely for an object we value and esteem, whether it be of beauty or deformity in nature, or of vice or virtue in morals, is sufficiently powerful to force us to exertions the most active, and to diligence the most persevering, which no difficulties can impede, nor labour retard. Then we approach it with an intensity, with a cherished fondness, heightened, but not impaired, by the dangers which infest our way, and the obstructions which diminish our progress. Thus nature coincides and co-operates with the habitual tendencies superinduced by education, on a mind not preoccupied by higher motives, or more virtuous attach ments. This passion, and indeed all the passions, are right and laudable when not insulated and apart from their adjuncts, when enlightened and directed by a well-disciplined understanding, and guided by the revealed will of God. It is when they invade the dominion of reason, and acquire a too powerful ascendant over the mind, that they defeat the purpose for which they were intended, namely, to urge and stimulate its powers above and beyond the quiescence of ordinary action, and regular exertion; and that they become vicious and hurtful. It is the predominance of some one single passion, but more generally a combination of some restless ones, directed to wrong pursuits and deleterious objects, which is so injurious and baneful to the true interests of man individually, or the good of society collectively. The advocate of worldly principles would encourage and cultivate, in the youthful aspirant, the germ of those passions, which, in future life, are to distinguish the rising man, and to mark his way by exploits and bravery, triumph and contest. Whatever can be attained by prowess, or gained by cunning and artifice, howsoever it may wrong and oppress the injured, he applauds and commends, as the height and perfection of character. These qualities of mind are, however, far from being indispensably necessary for its ornament and decoration. They are merely its appendages, for splendour and show. They are its external attire, and badges of terrestrial distinction; a good man may be destitute of them, and a bad one have them 32 in abundance. Where these principles predominate, and are carried out to a dan. gerous excess, they are opposed to that peaceful serenity, which Christianity.commands and imposes. But here the writer would not wish to be misunderstood: Christianity does not extinguish the pas sions; it only moderates their ardour, and compresses their generality; it brings them under the guidance of high and holy principles, and the immediate direction of their pole-stars on earth-reason and conscience. The man of the world, and the man attached to religion, are totally different characters; there is an equal aversion on either side, to adopt the practices of the one, and to follow the pursuits of the other. They are each of them guided and impelled by their respective leaders, the appellation of whose name they bear, and their decisions are esteemed as sacred and inviolable. Religion tells the Christian, that the uncontrolled influence of desire, and the unbiassed operation of passions, which we have been attempting to describe, are uncongenial to its nature and genius. It forbids that thirst for fame, that ambition for glory, and that intense solicitude for acquiring wealth and power, when made the ultimate design and scope of attainment, the pervading principles of the actions and life; instead of occupying a subordinate place in the system of conduct, a mere subsidiary station in the plan of pursuit. The peace-making charities which Christianity acknowledges and recommends, are mild and benign, the very counterpart of harshness and severity, in their application to the concerns of ordinary life. They are the best system of rules, and sublimest of morals, for tranquillizing the animosities of nations, for diffusing peace and harmony in general society, and for exterminating disorder and contention from the bosom and dwelling of man. The first principles of worldly morality and political prudence, are diametrically opposite to those bene. ficial maxims which Christianity inculcates: the commands of the one are founded on the broad basis of universal benevolence and benignant kindness; those of the other, are built and upreared on the superficial principles of political sagacity-fear of insurrection, and dread of massacre, the success of a code of laws whose treatment is coercive, for the protection of property, and the preservation of life. The precepts of Christianity are practical, and extend to the conduct and life; those of the other are only verbal-their 33 Worldly and Christian application to particular classes of men being evaded, their strictness altered and modified. In the concerns of active and commercial life, these are the Christian's never-failing directory. From these high and elevated principles, his generosity and integrity make him appear amiable, and worthy of imitation, his virtue and probity lovely and attractive. What duty requires, religion enjoins, and conscience dictates, he pursues with ardour, and accomplishes with perseverance. In whatever difficult posture, or trying situation of affairs, he may be placed, he is actuated by virtuous intentions, and well-meaning sincerity is the spring of his actions. His unimpeached veracity and unblemished honour, which are neither disgraced by power, nor debased by ambition, all admire, though but few will imitate. In our times, as character becomes developed, and its evolutions are disclosed, the world, in the end, seldom errs in judging rightly, although for a season its retiring excellen. cies, its placid beauties, which court the shade and privacy of humble life, may lie obscured and undiscovered. All virtuous minds are modest and unassuming: this arises from a consciousness of defect, an assurance of defilement, in the eyes of infinite purity. grossed by the plans and occupation of the present life, that nothing can awaken him from his soporific habits and inclinations, but the solemn trump of Him who shall call the residents of the tomb from their long and unbroken sleep. A conviction of guilt, and the solemn consequences so intimately connected therewith, are the bane of human enjoyments, the destroyers of peace, and quiet, and happiness. A state of uncertainty, alarm, and suspense, is incompatible with the existence of positive happiness, and the unalterable laws of a reasonable and accountable nature, which requires, that its object be permanent and abiding, or otherwise it pines in destitution, and withers, and dies. But what can we expect from such maxims as these, for a foundation of morals, which, by a law that is in operation amongst them, called necessity, teaches us "to eat and drink, for to-morrow we die,"-to "love the world, and the things of the world," to "mind earthly things,"-and consequently, "where our treasure is, there will the heart be also." eternal in the heavens." These declarations of inspiration are radically and essentially different from the aphoristic language of the worldly code; they differ as much in elevation of thought and purity of morals, as in spirituality, and heavenliness of aim. The injunctions of religion are as much superior to these, as the effulgence of the sun exceeds the glimmering of a candle, or the immensity of ocean the dimensions of a diminutive river. The sentiment which The other, courts publicity, and osten- religion emphatically enforces, and issues tatiously displays his worth, and exhibits as imperative on her followers, are to "set his requisitions, Wealth and fame are the the affections on things above," "to lay main objects of which he is in pursuit. up treasure in heaven, where neither moth Present applause, and the admiration of nor rust can corrupt," to "take no posterity, are what inflate his soul with a thought for the morrow, sufficient for the vain and restless ambition. He wishes to day is the evil thereof," to "have a buildgain an eminence, to attain distinctioning of God, an house not made with hands, above his fellows; unheedful of the means used, or the mode adopted, whether they be nefarious or just; or involve him in present misery, and in future guilt. If he can escape with impunity, he is not overscrupulous about the accuracy of his statements, or the truth of facts, in traducing and defaming the character of his neighbour, and imputing his actions to a bad crime-stained motive. Hence, his conduct being equivocal, he is hourly perplexed and disturbed, agitated and alarmed, by anxieties and fears, at any inquiry made to penetrate that veiled and cautious obscurity thrown over his exterior deportment, to avert public inquisition and search, lest he be detected and disgraced. The hidden monitor of the breast, "the still small voice within," at every fresh amount of crime, and accession of guilt, revives its menacing terrors, roars its awful thunders, and flashes its awakening lightnings, unless he be so hardened and obdurate, and en121.-VOL. XI. The antipathy of worldly men to religion very often arises from ill-informed notions concerning its leading peculiarities, its distinguishing features, and prominent outlines. Religion is esteemed by them as the extinguisher of all that is noble or refined in human character, and not as the increaser of the happiness of man, or the multiplier of his joys. They look upon religion and its dogmas, as the depresser and contracter of the high-born powers and capacities of the human spirit, as that which fetters. its energies, and imposes an embargo upon their exertions, without directing them to an object worthy their dignity, and adequate to their ultimate destination. They D 35 66 Worldly and Christian Principles compared. suppose Christianity to be a religion that fills the ideas of those who embrace its faith, with monastic gloom and moping melancholy, by the sombre realities it discloses, the views and pictures it exhibits of the destitution of man, and the deplorable miseries attendant on his condition. They think it may be valuable and acceptable to some persons, such as monks and ascetics, to attend its austerities, and meditate on its announcements, but quite inconsistent with the scenes of active life, or the laws of polished society. To the poorer classes, men of low degree," they think it may be useful in those particulars, wherein it comports with their system, and confirms their opinions, while it inculcates a rightful subordination of rank, and cheerful subjection to rulers and governors. They allow, that it may have a good tendency to sober their passions, to civilize their manners, and to rectify those superstitious delusions, which, in former times, were so prevalent amongst them; but to its higher operations, its sublimer productions, they neither give credence nor belief. They view religion through a false and indistinct medium, as inimical to true enjoyment and rational happiness, without considering that it is a perfect solecism in language; for religion will ennoble the mind where it makes its abode, and open to it objects brighter and fairer than can be presented by any other channel of communication, will lead it into a region of happiness and felicities unlimited by time, and unbounded by space, which unassisted philosophy could not have explored, nor unaided reason have discovered; and which, by throwing open an ampler and more extended sphere, in which to expatiate in the knowledge of immortality, and of a Divine mediator, through whom clemency may be obtained from the offended Governor of the universe, will enlighten the understanding, and instruct the reason; refine the imagination, and inform the judgment; expand the ideas, and elevate the affections, to an higher tone, far beyond the accustomed limits. Religion will never lose any thing by comparison with the world, whether we view their respective merits in raising man in the scale of enjoyment, in life or in death, as his conduct on earth, or his guide to immortality. When the influences it emits are practical, and its operations abiding, it becomes the consoler and sustainer of man under exigencies the most painful, under calamities the most distressing, bereavements the most heart-rending, disappointments the most soul-subduing, of which it is possible 36 to form a conception, or realize an estimate. We may see abundant confirmation of this remark, in the character and life of Christian martyrs, men valiant for the truth, men who have met adversity in her harshest form, sufferings in the most excruciating torture, and death in its most terrific attitudes. We may observe, that he who reposes his trust in God, and relies on the promises made to penitence, has a principle on which to rest, and a vitality within him that will remain unmoved by death, and unimpaired by the rapid march and silent lapse of time. It was this sacred religion which is transmitted to us, that was the support and consolation of the holy and magnanimous apostle, when led bound to Jerusalem, in prospect of tortures, imprisonment, and death; and which was his comfort and guide "in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness." These are not the ravings of fanaticism, or the sayings of a man ignorant and uneducated in human learning, and in the existing philosophy of the times, and incapable of comparing the faith which he embraced, with the one rejected and despised. The apostles, as well as numbers in the after-history of the church, in vindication of their principles, braved death, and remained unawed by the most excruciating punishments that human invention could devise, and displayed a fortitude and equanimity that astonished their persecutors, and surprised their enemies. These illustrious men were inspired by the same hopes, animated by the same prospects, and sustained by the same soulenlivening Spirit, that is offered for the ac. ceptance of the meanest sincere penitent, in pursuing the same toilsome journey, and prosecuting the same arduous career. These blessed and holy feelings, this sacred unction, proceeds not from any earthly source, neither from the frigidness of stoical apathy, nor the pride of philosophical bravery; it is the gift of God, an emanation from his own exhaustless ful ness. Christian greatness in death can only be sustained by a large infusion of practical religion. Worldly principles, combined with an inextinguishable desire for fame, might impregnate the dying spirit of a Socrates with a rash and fatal heroism, when immersed in the darkness of nature, unaided by a better light; but it can never produce specimens of that "joy and peace in believing," which have marked the exit of many pious and devoted Chris 1 |