Sect. VI.
Grand defect.—Neglect of the peculiar Doctrines of Christianity.
But the grand radical defect in the practical system of these nominal Christians, is their forgetfulness of all the peculiar doctrines of the Religion which they profess—the corruption of human nature—the atonement of the Saviour—and the sanctifying influence of the Holy Spirit.
Here then we come again to the grand distinction, between the Religion of Christ and that of the bulk of nominal Christians in the present day. The point is of the utmost practical importance, and we would therefore trace it into its actual effects.
There are, it is to be apprehended, not a few, who having been for some time hurried down the stream of dissipation in the indulgence of all their natural appetites, (except, perhaps, that they were restrained from very gross vice by a regard to character, or by the yet unsubdued voice of conscience); and who, having all the while thought little, or scarcely at all about Religion, “living,” to use the emphatical language of Scripture, “without God in the world,” become in some degree impressed with a sense of the infinite importance of Religion. A fit of sickness, perhaps, or the loss of some friend or much loved relative, or some other stroke of adverse fortune, damps their spirits, awakens them to a practical conviction of the precariousness of all human things, and turns them to seek for some more stable foundation of happiness than this world can afford. Looking into themselves ever so little, they become sensible that they must have offended God. They resolve accordingly to set about the work of reformation.—Here it is that we shall recognize the fatal effects of the prevailing ignorance of the real nature of Christianity, and the general forgetfulness of its grand peculiarities. These men wish to reform, but they know neither the real nature of their distemper nor its true remedy. They are aware, indeed, that they must “cease to do evil, and learn to do well;” that they must relinquish their habits of vice, and attend more or less to the duties of Religion: but having no conception of the actual malignity of the disease under which they labour, or of the perfect cure which the Gospel has provided for it, or of the manner in which that cure is to be effected,
“They do but skin and film the ulcerous place, While rank corruption, mining all within, Infects unseen.”
It often happens therefore but too naturally in this case, that where they do not soon desist from their attempt at reformation, and relapse into their old habits of sin; they take up with a partial and scanty amendment, and fondly flatter themselves that it is a thorough change. They now conceive that they have a right to take to themselves the comforts of Christianity. Not being able to raise their practice up to their standard of right, they lower their standard to their practice: they sit down for life contented with their present attainments, beguiled by the complacencies of their own minds, and by the favourable testimony of surrounding friends; and it often happens, particularly where there is any degree of strictness in formal and ceremonial observances, that there are no people more jealous of their character for Religion.
Others perhaps go farther than this. The dread of the wrath to come has sunk deeper into their hearts; and for a while they strive with all their might to resist their evil propensities, and to walk without stumbling in the path of duty. Again and again they resolve; again and again they break their resolutions[96]: All their endeavours are foiled, and they become more and more convinced of their own moral weakness, and of the strength of their indwelling corruption. Thus groaning under the enslaving power of sin, and experiencing the futility of the utmost efforts which they can use for effecting their deliverance, they are tempted (sometimes it is to be feared they yield to the temptation) to give up all in despair, and to acquiesce under their wretched captivity, conceiving it impossible to break their chains. Sometimes, probably, it even happens that they are driven to seek for refuge from their disquietude in the suggestions of infidelity; and to quiet their troublesome consciences by arguments which they themselves scarcely believe, at the very moment in which they suffer themselves to be lulled asleep by them. In the mean time while this conflict has been going on, their walk is sad and comfortless, and their couch is nightly watered with tears. These men are pursuing the right object, but they mistake the way in which it is to be obtained. The path in which they are now treading is not that which the Gospel has provided for conducting them to true holiness, nor will they find in it any solid peace.
Persons under these circumstances naturally seek for religious instruction. They turn over the works of our modern Religionists, and as well as they can collect the advice addressed to men in their situation: the substance of it is, at the best, of this sort; “Be sorry indeed for your sins, and discontinue the practice of them, but do not make yourselves so uneasy. Christ died for the sins of the whole world. Do your utmost; discharge with fidelity the duties of your stations, not neglecting your religious offices; and fear not but that in the end all will go well; and that having thus performed the conditions required on your part, you will at last obtain forgiveness of our merciful Creator through the merits of Jesus Christ, and be aided, where your own strength shall be insufficient, by the assistance of his Holy Spirit. Meanwhile you cannot do better than read carefully such books of practical divinity, as will instruct you in the principles of a Christian life. We are excellently furnished with works of this nature; and it is by the diligent study of them that you will gradually become a proficient in the lessons of the Gospel.”