PART III.

"The best way for any one to know how much he ought to aspire after holiness, is to consider not how much will make his present life easy; but to ask himself how much he thinks will make him easy at the hour of death. Now any man that dares be so serious as to put this question to himself, will be forced to answer that at death every one will wish he had been as perfect as human nature can be.

"When you are as near death as I am, you will know that all the different states of life, whether of youth or age, riches or poverty, greatness or meanness, signify no more to you, than whether you die in a poor, or stately apartment. The greatness of those things which follow

death, makes all that goes before it sink into nothing.

“Now that judgment is the next thing that I look for, and everlasting happiness or misery is come so near me, all the enjoyments and prosperities of life, seem as vain and insignificant, and to have no more to do with my happiness, than the cloaths that I wore before I could speak.

"But my friends, how am I surprized that I have not always had these thoughts? for what is there in the terrors of death, in the vanities of life, or the necessities of piety, but what I might have as easily, and fully seen in any part of my life?

"What a strange thing is it that a little health or business, should keep us so senseless of these great things, that are coming so fast upon

us.

"Now this is not intended to possess people's minds with a scrupulous anxiety, and discontent in the service of God, but to fill them with a just fear of living in sloth and idleness, and in neglect of such virtues as they will want at the day of judgment.

"It is to excite them to an earnest examination of their lives, to such zeal, and care, and concern after Christian perfection, as they use matter that has gained their heart, and affections."

in

any

LAW.

"If ye know these things, happy are ye if ye do them."

John 13, 17.

Part the Third.

CHAP. I.

I

SHOULD ill perform the office which I have imposed on myself, if, after having devoted thus much of my book to those who believe not the Scriptures at all, or who believe them partially: I should offer nothing to that much larger body of men, who professing to believe them in their simplicity and fulness, do yet live as if they had no such belief, And indeed, we may almost question, whether he who acknowledges an obligation, but will not fulfil it, does not lie open to as great blame as he who through pride, or indolence, or prejudice, refuses to acknowledge it. Both offer an insult to him who imposes the obligation, but as the latter has not even taken the first step towards fulfilling it, it may be said that his insult is the greatest. The seductions of his passions, may perhaps be pleaded as some extenuation of his conduct who errs from what he has learned to be right; but they afford none for him, who will not acknowledge that to be obligatory, which he cannot think otherwise but at the expense of endless absurdities.

To those who believe that all Scriptures were given by inspiration of God," and that they form a code of moral and religious conduct paramount to all others; that they constitute a rule of life of indispensable and

immutable obligation, one tittle of which may not safely be changed; to such do I offer the succeeding pages.

He, who in writing upon some science merely human, should content himself with simply going over the ground which another had trod before him, would have little claim to be read, and little right to complain if he were neglected. Of truths in science mens' evident interests, and obvious convenience, readily lead them to make the application: we need little exhortation to do that which we could not neglect, without sacrificing something, either of present profit, or pleasure.

But in sacred matters, it is far otherwise; the whole host of men's passions and inclinations are in array against their doing that, of which they nevertheless acknowledge the necessity. Distracted as they suffer themselves to be by worldly considerations, they need frequent, and lively representations of what they have to hope or fear from an hereafter, to keep them at all in the path of duty. And after all, with all appliances and means to boot," they are but little disposed to "hear the voice of the charmer, charm he never so wisely."

But we are not at liberty to relax in our endeavours after a great good, because success is uncertain; for this at least is very sure, that if no effort be made, nothing can be accomplished, and that a lucky appeal to his feelings, or his reason, may awaken even the most obdurate sinner.

He therefore, who addresses religious exhortation to the indolent, the profligate, and the lukewarm, may at least escape the stigma of engaging in an idle cause, though it is very possible that he may fail in a good one. He who depicts "the beauty of holiness," and setting forth the joys which follow in her train, points out to his neighbours, "the habitation where she loves to dwell," does, though they should despise his directions, yet deserve their thanks, for he has both apprized them of an inestimable treasure; shewn them how they may obtain it and invited them to the search, But here is

the evil, our estimates of the comparative value of things are so false, that there is no chance of our acting a wiser part, till we can be prevailed on to make a new calculation. In our journey through life, caught by the

transient beauty of an hour," we eagerly pluck the flowers of terrestrial growth and culture, which are scattered on either side of us through the fields of science, whilst we neglect those brighter flowers, whose beauty is perennial, as it shall sometime be perfect, and of which, if we discover not the present brilliancy, it is because we are wilfully blind.

CHAPTER II.

On the love of God, as necessarily begetting a social spirit, and inciting us to the relief of our fellow

creatures.

Ir

T is the fashion of the day to ridicule religious seclusion. Men say, where is the merit of doing well, if there be no temptation to do ill?" he who essays no danger, gains no praise;" and so forth.

Now (not to ask in what situation man can be placed where he shall be exempt from temptation and danger,) I will venture to assert, that this is not taking a fair view of the subject.

Here are certain injunctions which we are absolutely commanded to obey; some things to be done, some to be avoided, which we either must do and avoid, or else