temper, they should not enter his kingdom; when he pronounces his blessing on the poor, and humble in spirit; when he praises the small, but sincere offering of the poor widow, who casts in her mite with the richer gifts of the temple; when he commends the humility of the penitent publican, and rewards the patient, modest perseverance of the Syrophenician, and the grateful faith of the blind beggar; when, with reiterated precept, he inculcates the necessity, and shows the beauty of forgiveness, patience, long-suffering, and charity; when, by his apostles also, he teaches, that the fruits of the spirit are love, gentleness, meekness, and all goodness, we may see for ourselves the nature of his religion, and the quiet, unpretending manner, in which some of its choicest and holiest influences are to be displayed. 'He is not a Jew,' says the apostle, 'who is one outwardly; neither is that circumcision, which is outward in the flesh. But he is a Jew, who is one inwardly, and circumcision is of the heart, in the spirit and not in the letter, whose praise is not of men, but of God.' This eloquent description of a true son of Abraham may be applied in all its extent and beauty to the disciple of Christ. What Paul declares of the Jew, we may declare of the Christian. His religion is not, and cannot be, a religion of form. It breathes itself, as we have said, through his soul. He is not, therefore, clamorous in profession, but fruitful in deeds; not resting in name, but anxious to do the things which his master has commanded him. He remembers, too, that besides his own virtue, he is bound to help by his example the virtue of others. 'He has something else to do, besides taking care of his own soul.' He knows, that it is not enough for him to cherish the love of God in his own heart; but that it is part of his duty to recommend that love to others; and, when suitable opportunity occurs, to prove that it has within him a sanctifying and controlling power. It is not sufficient for him to give of his alms to the needy. He must make his benevolence acceptable, by the gentleness, kindness, and compassion, with which he imparts it; lest in performing the outward act of charity, he be guilty of inflicting a grievous wound. Again, he may be called to rebuke his neighbor; but if in the discharge of this painful duty, he want the grace of the lesser virtues; if he reprove with ill-temper, with austerity, or any show of superiority, as if he triumphed in his brother's sin, he makes his own good to be evil spoken of, and will lose the reward of the self-denial, which every instance of reproof ought to suppose. In all our estimate of the evidences or indications of vital religion, we are not to overlook what are sometimes called the lesser virtues. They cannot with any safety be neglected; and the constant, exemplary attention to these in the familiar intercourse of life may be among the most substantial proofs we can give to others of the 'life of God in the soul.' It has been justly and acutely remarked, that regard to them maintains tenderness of conscience; and that as the indulgence of the lesser faults leads to the commission of the greatest crimes, so we can never assure ourselves, that we shall religiously practise great virtues, unless we are faithful in those that are least. They may be considered, therefore, as the sentinels of virtue. By their repetition, and the frequency of the occasions for the exercise of them, they more than compensate for what may seem wanting to their impor tance. Opportunities for signal displays of the influence of our religion seldom occur. The great proportion of Christians may pass their whole lives without one such. But with every day, within our families, in the intercourse of friendship, or of daily business, there are calls for little kindnesses, for little sacrifices and self-denials; and in the subjection of a favorite propensity, in the stifling of an unworthy thought, or an uncharitable word, we may give the most unequivocal evidence of the power of our religion. There is scarcely a day, or an hour, in which the Christian may not thus show out of a good conversation the power of his faith, and silently, but effectually, bring honor to his profession. There is scarcely a moment, in which he may not thus himself be making some progress in the heavenly life. For whether he eat, or drink, or whatsoever he does, he does all to the glory of God. Nor, finally, does he forget, that with the moral precepts, he is called also to the observance of the positive ordinances of the gospel; and in this respect, as well as others, to give testimony to the sincerity of his faith. He regards the rites of Christianity as means; but as means to a most important end; and the authority, which enjoins them, as not less sacred than the authority which calls him to virtue. For, as he reasons, if he is bound to obtain the one, he is bound, also, to improve the other. And if his Master had commanded some hard thing, as the evidence of discipleship, would he not have done it? While, therefore, first of all, he seeks their good influ ences upon his heart, desirous, that in the obligations of his baptismal vows, in every offering of his children to God, and every grateful commemoration of his Saviour's love, he may himself become more pure and faithful; he welcomes them, also, as the expressions of his faith, and humbly seeks, that through his example, others may be led to glorify their Father who is in heaven. His own improvement is his first motive; the benefit of his fellowdisciples the next. We have exhibited, as our limits have permitted, some general views of what may be regarded as essential to vital Christianity. There is nothing here opposed to the pure, simple, yet fervent spirit of the gospel of Christ. Here is a religion, as we believe, alike removed from the indifference of the worldly, and the blind transports of the fanatic; something, which we can all of us understand, and admire, and practise; which can give us all we need as a rule of life; as our solace in care and sorrow; our hope in death, and our light to immortality. For a religion, like this, we should labor and pray, that it may be received and increased within and around us; and that our love of it may abound more and more, in knowledge and in all goodness. A. APOSTLES, testimony of, against B. BANKRUPTCY, when it is not Beza, his edition of the Greek Bible, Unitarian views and use Bradbury, Thomas, his remark as to the unreasonableness of C. CALVIN, his objection to the Christ, see Jesus Christ. DANGER of Delay, 121, sqq.. Delay, danger of, 121, sqq.; 1. Divinity of Jesus Christ, 213, sqq. |