Sect. II.
And now, having endeavoured to establish the strictness, and to ascertain the essential character of true practical Christianity, let us investigate a little more in detail the practical system of the bulk of professed Christians among ourselves[73].
It was formerly remarked, that the whole subject of Religion was often viewed from such a distance as to be seen only in the gross. We now, it is to be feared, shall find too much cause for believing that they who approach a little nearer, and do discover in Christianity somewhat of a distinct form, yet come not close enough to discern her peculiar lineaments and conformation. The writer must not be understood to mean that the several misconceptions, which he shall have occasion to point out, will be generally found to exist with any thing like precision, much less that they are regularly digested into a system; nor will it be expected they all should meet in the same person, nor that they will not be found in different people, and under different circumstances, variously blended, combined, and modified. It will be enough if we succeed in tracing out great and general outlines. The human countenance may be well described by its general characters, though infinitely varied by the peculiarities which belong to different individuals, and often by such shades and minutenesses of difference, as though abundantly obvious to our perceptions, it would exceed the power of definition to discriminate, or even of language to express.
A very erroneous notion appears to prevail concerning the true nature of Religion. Religion, agreeably to what has been already stated, (the importance of the subject will excuse repetition) may be considered as the implantation of a vigorous and active principle; it is seated in the heart, where its authority is recognized as supreme, whence by degrees it expels whatever is opposed to it, and where it gradually brings all the affections and desires under its complete controul and regulation.
But though the heart be its special residence, it may be said to possess in a degree the ubiquity of its Divine Author. Every endeavour and pursuit must acknowledge its presence; and whatever does not, or will not, or cannot receive its sacred stamp, is to be condemned as inherently defective, and is to be at once abstained from or abandoned. It is like the principle of vitality, which, animating and informing every part, lives throughout the whole of the human body, and communicates its kindly influence to the smallest and remotest fibres of the frame. But the notion of Religion entertained by many among us seems altogether different. They begin indeed, in submission to her clear prohibitions, by fencing off from the field of human action, a certain district, which, though it in many parts bear fruits on which they cast a longing eye, they cannot but confess to be forbidden ground. They next assign to Religion a portion, larger or smaller according to whatever may be their circumstances and views, in which however she is to possess merely a qualified jurisdiction, and having so done, they conceive that without let or hindrance they have a right to range at will over the spacious remainder. Religion can claim only a stated proportion of their thoughts, and time, and fortune, and influence; and of these, or perhaps of any of them, if they make her any thing of a liberal allowance, she may well be satisfied: the rest is now their own to do what they will with; they have paid their tythes, say rather their composition, the demands of the Church are satisfied, and they may surely be permitted to enjoy what she has left without molestation or interference.
It is scarcely possible to state too strongly the mischief which results from this fundamental error. At the same time its consequences are so natural and obvious, that one would think it scarcely possible not to foresee that they must infallibly follow. The greatest part of human actions is considered as indifferent. If men are not chargeable with actual vices, and are decent in the discharge of their religious duties; if they do not stray into the forbidden ground, if they respect the rights of the conceded allotment, what more can be expected from them? Instead of keeping at a distance from all sin, in which alone consists our safety, they will be apt not to care how near they approach what they conceive to be the boundary line; if they have not actually passed it, there is no harm done, it is no trespass. Thus the free and active spirit of Religion is “cribbed and hemmed in;” she is checked in her disposition to expand her territory, and enlarge the circle of her influence. She must keep to her prescribed confines, and every attempt to extend them will be resisted as an encroachment.
But this is not all. Since whatever can be gained from her allotment, or whatever can be taken in from the forbidden ground, will be so much of addition to that land of liberty, where men may roam at large, free from restraint or molestation, they will of course be constantly, and almost insensibly, straitening and pressing upon the limits of the religious allotment on the one hand; and on the other, will be removing back a little farther and farther the fence which abridges them on the side of the forbidden ground. If Religion attempt for a time to defend her frontier, she by degrees gives way. The space she occupies diminishes till it be scarcely discernible; whilst, her spirit extinguished, and her force destroyed, she is little more than the nominal possessor even of the contracted limits to which she has been avowedly reduced.
This it is to be feared is but too faithful a representation of the general state of things among ourselves. The promotion of the glory of God, and the possession of his favour, are no longer recognized as the objects of our highest regard, and most strenuous endeavours; as furnishing to us, a vigorous, habitual, and universal principle of action. We set up for ourselves: we are become our own masters. The sense of constant homage and continual service is irksome and galling to us; and we rejoice in being emancipated from it, as from a state of base and servile villainage. Thus the very tenure and condition, by which life and all its possessions are held, undergo a total change: our faculties and powers are now our own: whatever we have is regarded rather as a property than as a trust; or if there still exist the remembrance of some paramount claim, we are satisfied with an occasional acknowledgment of a nominal right; we pay our pepper corn, and take our estates to ourselves in full and free enjoyment.
Hence it is that so little sense of responsibility seems attached to the possession of high rank, or splendid abilities, or affluent fortunes, or other means or instruments of usefulness. The instructive admonitions, “give an account of thy stewardship,“—“occupy till I come;” are forgotten. Or if it be acknowledged by some men of larger views than ordinary, that a reference is to be had to some principle superior to that of our own gratification, it is, at best, to the good of society, or to the welfare of our families: and even then the obligations resulting from these relations, are seldom enforced on us by any higher sanctions than those of family comfort, and of worldly interest or estimation. Besides; what multitudes of persons are there, people without families, in private stations, or of a retired turn, to whom they are scarcely held to apply! and what multitudes of cases to which it would be thought unnecessary scrupulosity to extend them! Accordingly we find in fact, that the generality of mankind among the higher order, in the formation of their schemes, in the selection of their studies, in the choice of their place of residence, in the employment and distribution of their time, in their thoughts, conversation, and amusements, are considered as being at liberty, if there be no actual vice, to consult in the main their own gratification.