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the allurements of sense, fall in with our vicious propensities. Actuated by the force of mere sensitive ideas, we forget "the things which are not seen." So little do we feel our dependence on God, the Father of all; and so faint is our gratitude to CHRIST, the Author of our redemption, that the Holy Spirit "strives with us in vain ;" whilst the charms of lucre, the pleasures of sensuality, and the pride of life, efface the image of religion, and even obliterate the natural characters of virtue. From "the iniquity of the world, the love of many hath waxed cold.”

Thus religion insensibly loses its influence on the heart: and, as its impression fades gradually away, we may observe the unhappy substitution of religious indifference, false modesty, prompting a too easy compliance with licentious fashion; and infidelity, industrious in the obtrusion of its wretched opinions.

If we look around us, even with prejudices favourable to the professors of Christianity in the country, we cannot but remark a general listlessness in their very performance of religious duties. This, surely, is a service of the lips, which has little or no connection with the heart; and must be attributed to a want of that operative faith, under the influence of which, no one could thus coldly and languidly "confess CHRIST before Men." An indifference also obtains, in some degree owing to the very circumstance which ought to awaken our gratitude to the tranquillity of the Church. The ferment of religious controversy hath subsided: and, amidst so* general a serenity, there are some who scarcely employ a thought on the leading characteristics of their own persua sion. In this manner doth the perverseness of men abuse the most valuable blessings. We are apt to value ourselves on our liberal opinions: but the line of distinction between a liberality and a licentiousness of opinion, is too nicely drawn, for every eye to discern it with precision. We calmly acquiesce in the attacks of the libertine, when it is our duty to repel them. Often whilst the casuist or the free talker calls in question the truth of our religious principles, we suffer him to pursue his course, as if we had no interest in the propriety or the success of his positions or his arguments. To defend CHRIST and his doctrines would be a tedious task: To permit them to be traduced, is to repose in our indolence. But suppose we heard the character of an absent friend aspersed, should we make no effort to clear it from the aspersion?

How much rather, then, ought we to vindicate the cause of that invaluable Friend, who redeemed us from the bondage of sin, and who is now our intercessor with GOD!

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*Within the last six years, that serenity seems to have been greatly disturbed by various religious controversies. The commotion lately raised by the Methodists, who, under the mask of religion, endeavour to conceal their political disaffection, is a circumstance much more alarming than the indolence of too many of the clergy is willing to allow.

A second occasion of our deserting the cause of truth, arises from that false modesty, which induces us to comply too readily with worldly fashions and customs. He who would wish to preserve, unshaken, an integrity that may bear the scrutiny of his conscience, and evince the stability of his virtue, should possess a mind well principled in religion, before he ventured to step into promiscuous society. In this case he may safely follow (and he ought to follow) the rules of his own judgement, and the dictates of his own heart. Whilst his intentions are sincere, his little errors or inadvertencies will be placed to the account of human frailty. A firm resolution to do what he thinks right, in all circumstances, with a series of action resulting from that resolution, will familiarize to his soul the peace which flows from conscious rectitude; conciliate the regard of the worthy, and command even the reverence of the dissipated. It will, also, secure to him the favour of his omniscient Protector, who, notwithstanding the misconception of an ill-discerning world, will trace every part of his conduct to its source, and duly appreciate all his thoughts, and words, and deeds,

But the person who, of a flexible disposition, submits himself indiscriminately to the reigning manners, will be unable to keep in view the proper point of duty, or to proceed on any determi nate plan. Distracted by a multiplicity of objects, his opinions will waver, and his conclusions be perplexed. Falling in with the tide of custom, he will suffer his, morality to be flattered away by the voice of the charmer; and, at length, will have no quality left to recommend him, even to the gay and the licentious, but his versatility.

Various are the examples in which we must all have observed the ill effects of this accommodating temper. The man of vicious modesty is never perfectly at ease, and is often stung by remorse, whilst he is gratifying others, in opposition to his better judgement. And he hath continual cause to regret his indiscretion; as, in addition to his distress, he loses the confidence of the virtuous, and of those very persons to whom he has slavishly sạcrificed his peace. Yet, instead of exerting a manly courage, whilst his folly was reclaimable, how frequently does he triumph in his imitated licentiousness! He had before neglected the ceremonies of his religion, lest he should be accounted superstitious: But, to finish the climax of his character, he now boasts of vices, which he is conscious of having never committed, only for want of spirit to commit them. These are the daily effects of a perverted modesty and this is "to be ashamed of CHRIST before men." Alas! he who regards the maxims, or pursues the steps of the worldling, must inevitably desert the truth. "If I yet pleased men, (says the Apostle) I should not be the servant of CHRIST,"

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The next character which meets our observation, is that of the Speculative Unbeliever, who rejects the evidences of Christianity, as fable or imposture.

Whilst vicious modesty leads its pliant victim to a tacit denial of CHRIST, by inspiring him with timidity, and thus weakening every resolution to resist temptation; infidelity, more dangerous in its tendency, introduces into the heart a train of evils, which once entered, there is scarcely a possibility of removing. He who has excluded from his heart the enlivening rays of Revelation, can retain but a faint glimmering of those benevolent affections which constitute our social happiness. Though he pass through life with every appearance of tranquillity, yet I can hardly conceive him in possession of that mental calmness which arises from a consciousness of right sentiment and right conduct. In the moments of solitary reflection, his soul, I think, must often be "disquieted within" him! and in the trying hour of death, his anxieties and apprehensions must be laid open to every observer.

If in one single instance we are directed to the survey of Deism, attended by Virtue, and to the contemplation of its triumphs, in the very midst of death, we must naturally consider that deism as originating in a most uncommon insensibility; since it could derive but little comfort from its amiable companion, to whom it denied even the power of extending, beyond a few languid moments, the hopes of existence; and to whom it represented a future state, as an airy nothing; the world of spirits, as a region of chimeras. I have thought proper to allude, more particularly, to the conduct of this pretended philosopher, as there never, perhaps, appeared since the days of the Gospel, a character more obnoxious to society. He was a man whose specious arguments shook the faith of superficial minds, whilst his fair shew of morality imposed on the more discerning. But if we reflect on the obviously pernicious tendency of his posthumous works, we may be justified, perhaps, in concluding, that his virtue was as visionary as his theoretical tenets. For, it can scarcely be imagined, that he who was possessed of moral principles, should attempt, by every method, to insinuate such notions into the mind, as he knew must necessarily corrupt it; or frame a system into which the wildest ideas are admitted, which militate against all that is good and virtuous.

Yet is this man said to be a Theist-which is, in my mind, a most unaccountable character. For, let me ask those, who, believing in a first cause, still reject the system of our most holy religion, whether, if God (as they allow) were able to create a world, he could not, with at least equal ease, suspend the laws by which it is governed; or whether he, who originally formed us

* Hume.

out of nothing, can find a difficulty in raising us from the dead, and providing for us a future state of existence?

The Christians of other times, you have seen, had many difficulties to contend with, had many dangers to confront. But not a single excuse can be offered in favour of those who, at the present day, desert their Saviour.

The opposition that now awaits the zeal, the firmness, and the faith of the Christian soldier, is too weak to justify the slightest disaffection.

Let the indifferent in religion, therefore, consider, that their cold unmeaning services will never be accepted of God.

Let him, who is ashamed to avow his principles, or afraid to defend them, reflect on the intrepidity of the primitive Christians, or even the Christians of these later ages. Let him behold their triumph over every temporal calamity, whilst they stand forth, the noble army of martyrs, to his animated fancy! But, if he resolve not to dismiss a few momentary pleasures, or suffer a trivial inconvenience in a cause for which they died, amidst insults and agonies that exceed imagination; let him turn to the examples of heathen sufferers, blush at their constancy, and learn their manly lessons. "No earthly evil (said the wise Athenian) ought to dẹter us from the standard of our duty. And (what is strange to tell) he practised what he taught. "I am not afraid to die (said he to his accusers) but I am afraid to disobey the commands of him who hath placed me here, or to desert my station. I ought to obey GoD rather than you; and, as long as I have breath, I will instruct the people." To this resolution he inflexibly adhered, till he expired a martyr to morality. Yet, in comparison with ours, his hopes of futurity were clouded. There was a gloom of doubt hanging over his prospects, which his wisdom was unable to disperse.

Let, therefore, the timid and the wavering, draw instructions of fortitude even from Pagan sources.

And may the man who studies amidst the splendour of Truth, to involve himself in obscurity, awake, ere it be too late, to a sense of his infatuation! May he, "who believeth in GOD, believe also in CHRIST JESUS!

But, if all these considerations be urged in vain, let me represent to you "the terrors of the Lord, and the power of his anger." "He that denieth me before men, shall be denied before the angels of GOD." To reflect on such a sentence, must be terrifying to the most hardened heart-to reflect on the words of condemnation extorted from a Saviour! "You, (might the judge exclaim) who openly blasphemed my name; and placing a moment in the balance with eternity, preferred mortal man to the living Gon. You, who, in an adulterous and sinful generation, were ashamed of me and of my doctrines-of you am I now ashamed!

ashamed! And I tell you, before my Father and all the Host of Heaven, I know you not !-Depart from me, ye workers of iniquity, into that hell where the fearful shali, indeed, fear; and the unbelievers shall feel that a reality, which he derided as a dream! Depart from me, ye workers of iniquity!"

The text also contains a promise-a promise full of comfort to the faithful disciples of CHRIST.

How far you may be qualified to lay claim to it, through the merits of the blessed JESUS, your own consciences must inform you. One truth, however, is sufficiently clear, that all sublunary promises are fallacious; and that to confide in them, is folly. Surrounded by every earthly splendour, we must still experience uneasiness, whenever we reflect on the condition of man, unless we be enabled to look steadily and calmly beyond the boundaries of this world! But, possessing the power of contemplating death with serenity, of extending our views with satisfaction to the day of retribution, we shall be qualified to support ourselves under the heaviest pressure of misfortune.

The good man, indeed, considers it of little consequence, whether riches or poverty, honour or disgrace, pleasure or pain attend him, here; whilst he looks forward to the prospect of unfading felicities; whilst ever "confessing CHRIST before men" on earth, he reposes in humble confidence, that "CHRIST will confess him before the angels of GOD, and before his Father which is in Heaven."

T

HORN'S LETTERS ON INFIDELITY.

LETTER IX.

(Continued from page 278.)

HE substance of this section, thrown into an argumentative form stands thus-" Miracles are not wrought now; there"fore they never were wrought at all."

One would wonder how the premises and the conclusion could be brought together. No man would in earnest assert the necessity of miracles being repeated, for the confirmation of a revelation, to every new generation, and to each individual of which it is composed. Certainly not. If they were once wrought, and duly entered on record, the record is evidence ever after. This reasoning holds good, respecting them, as well as other facts; and to reason otherwise, would be to introduce universal confusion. It is said, "They are things in their own nature far removed " from common belief."

They are things which do not happen every day, to be sure. It

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