But to resume my subject; let us when engaged in this important scrutiny, impartially examine ourselves whether the worldly objects which engross us, are all of them such as properly belong to our profession, or station, or circumstances in life; which therefore we could not neglect with a good conscience? If they be, let us consider whether they do not consume a larger share of our time than they really require; and whether, by not trifling over our work, by deducting somewhat which might be spared from our hours of relaxation, or by some other little management, we might not fully satisfy their just claims, and yet have an increased overplus of leisure, to be devoted to the offices of Religion.
But if we deliberately and honestly conclude that we ought not to give these worldly objects less of our time, let us endeavour at least to give them less of our hearts: striving that the settled frame of our desires and affections may be more spiritual; and that in the motley intercourses of life we may constantly retain a more lively sense of the Divine presence, and a stronger impression of the reality of unseen things; thus corresponding with the Scripture description of true Christians, “walking by faith and not by sight, and having our conversation in Heaven.”
Above all, let us guard against the temptation, to which we shall certainly be exposed, of lowering down our views to our state, instead of endeavouring to rise to the level of our views. Let us rather determine to know the worst of our case, and strive to be suitably affected with it; not forward to speak peace to ourselves, but patiently carrying about with us a deep conviction of our backwardness and inaptitude to religious duties, and a just sense of our great weakness and numerous infirmities. This cannot be an unbecoming temper, in those who are commanded to “work out their salvation with fear and trembling.” It prompts to constant and earnest prayer. It produces that sobriety, and lowliness and tenderness of mind, that meekness of demeanor and circumspection in conduct, which are such eminent characteristics of the true Christian.
Nor is it a state devoid of consolation—“O tarry thou the Lord’s leisure, be strong and he shall comfort thy heart.”—“They that wait on the Lord, shall renew their strength.”—“Blessed are they that mourn, for they shall be comforted.” These Divine assurances sooth and encourage the Christian’s disturbed and dejected mind, and insensibly diffuse a holy composure. The tint may be solemn, nay even melancholy, but it is mild and grateful. The tumult of his soul has subsided, and he is possessed by complacency, and hope, and love. If a sense of undeserved kindness fill his eyes with tears, they are tears of reconciliation and joy: while a generous ardour springing up within him sends him forth to his worldly labours “fervent in spirit;” resolving through the Divine aid to be henceforth more diligent and exemplary in living to the Glory of God, and longing meanwhile for that blessed time, when, “being freed from the bondage of corruption,” he shall be enabled to render to his Heavenly Benefactor more pure and acceptable service.
After having discussed so much at large the whole question concerning amiable tempers in general, it may be scarcely necessary to dwell upon that particular class of them which belongs to the head of generous emotions, or of exquisite sensibility. To these almost all which has been said above is strictly applicable; to which it may be added, that the persons in whom the latter qualities most abound, are often far from conducing to the peace and comfort of their nearest connections. These qualities indeed may be rendered highly useful instruments, when enlisted into the service of Religion. But we ought to except against them the more strongly, when not under her controul; because there is still greater danger than in the former case, that persons in whom they abound, may be flattered into a false opinion of themselves by the excessive commendations often paid to them by others, and by the beguiling complacencies of their own minds, which are apt to be puffed up with a proud though secret consciousness of their own superior acuteness and sensibility. But it is the less requisite to enlarge on this topic, because it has been well discussed by many, who have unfolded the real nature of those fascinating qualities; who have well remarked, that though shewy and apt to catch the eye, they are of a flimsy and perishable fabric, not of that less gaudy but more substantial and durable texture, which, imparting permanent warmth and comfort, will long preserve its more sober honours, and stand the wear and tear of life, and the vicissitudes of seasons. It has been shewn, that these qualities often fail us when most we want their aid; that their possessors can solace themselves with their imaginary exertions in behalf of ideal misery, and yet shrink from the labours of active benevolence, or retire with disgust from the homely forms of real poverty and wretchedness. In fine, the superiority of true Christian charity and of plain practical beneficence has been ably vindicated; and the school of Rousseau has been forced to yield to the school of Christ, when the question has been concerning the best means of promoting the comfort of family life, or the temporal well-being of society[84].
Section V.
Some other grand defects in the practical system of the Bulk of nominal Christians.
In the imperfect sketch which has been drawn of the Religion of the bulk of nominal Christians, their fundamental error respecting the essential nature of Christianity has been discussed, and traced into some of its many mischievous consequences. Several of their particular misconceptions and allowed defects have also been pointed out and illustrated. It may not be improper to close the survey by noticing some others, for the existence of which we may now appeal to almost every part of the preceding delineation.