vince our youth, that it is more blessed to give than to receive;" to bestow upon them "the great riches" of a meek and contented spirit; of restrained, unambitious desires.

When this shall be more generally done, then, and not till then, may we hope, that permanent reformation shall begin amongst us.

CHAPTER VIII.

On the inconsistency and folly of the generality of Christians.

SUPPOSE

UPPOSE that the sinless inhabitant of some distant sphere, some "white-robed son of light" could be told that there exists within the universe, a race of free and intelligent beings, who need exhortation to be good and happy. He would scarcely believe the assertion, on any thing less than the word of God, or the actual contemplation of these odd beings. Imagine, that he could be made to see volumes on volumes; could hear sermon on sermon, all tending to this one end, the persuading these queer creatures to be happy. How great would be his surprise! How puzzled his understanding! How questionable would he think God's mercy, to have made such beings! Conceive it to have been declared to him, that the first parents of this race, had once been like himself, pure and happy; but that they had sinned and fallen. That however, through the intercession and sacrifice of the Son of God, an offer had been held out to their descendants, of attaining more than the happiness of their first parents, upon condition, that they would repent of their past

sins, and make henceforward, the most of their natures, i. e. obey God to the best of their power, and by so doing be as happy as they could be here, as happy as their fallen nature would permit. Fancy too, that the punishment with which these beings were threatened for not making the most of their natures, and being as happy as they could be here, was no less than everlasting misery hereafter. Conceive that this good being should see us poor mortals, walking to and fro in the streets, with faces of extreme anxiety. He would say, these creatures seem to feel all that care and concern to recover the path from which they have strayed, that is natural to beings who have so much at stake; who feel that eternal happiness or misery hangs on their present behaviour. They appear to be, as indeed they must be, impressed with a strong sense of their critical situation. All their thoughts, and no doubt all their actions, tend towards these two great ends, the securing their escape from the threatened suffering, and making certain their election to the promised happiness. If, now, this being could learn that nine tenths of the anxiety and care, which he discovered in the faces of men, was created by the fear that they should not secure more meat than they can possibly eat; more drink than they can possibly drink; more houses than they can possibly inhabit; more lands than they can possibly till; which meat, drink, houses, and lands, must very shortly be taken away from them by death, how would the good being laugh at their folly! Or rather, perhaps, how would he weep at their perverseness!*

* Whoever has read "Law's Serious Call," will perceive how much I am indebted to it. I rejoice to have an opportunity of recommending this excellent book, of which Dr. Johnson said, that it is the finest piece of hortatory theology," (I think he might have added, of fervent piety, sound doctrine, and ingenious argument) "in any language." If I were sure that I could prevail on one individual, to read the above-mentioned book with attention, I should think myself repaid for all the trouble I have had (and however little value it has given to

Again; if the good being could séé men dressed in a pe culiar way, running up to the mouths of loaded cannons, or against the points of bayonets, and could be told, that they were doing this to obtain for their ruler (a mere man like themselves) a beautiful country, which he could never see; subjects with whom he could never mix, and whose language he would never understand, or even try to understand; the good being would get deeper and deeper in the maze of surprise. If he could be told, that the subjection of this new territory could be ensured only by force and violence, and the deposition of the native and rightful prince; that the possession of this foreign state would rather weaken than secure the parent country, (inasmuch as all precedent shews the ruin consequent upon widely extended empire) the good being would feel at a loss to decide, whether men were most knaves or fools. He would say to himself, the end of all government ought to be, to make men happy; to secure to them peace and order, and the preservation of their property. But here the end aimed at, is the very contrary of all this. He would marvel to see, that some of these men in gay clothing fought for "the bubble reputation," some for plunder;

For high renown, or hireling pay."

He would perceive with astonishment, that they who were in the most immediate danger of death, were, if possi ble, even less prepared for it than the rest of mankind; that they wantonly, and with the utmost indifference, exposed a life, on their amendment of which, depended their enjoying eternal happiness, and their escape from eternal misery. That though they could not but feel and acknowfedge the absolute necessity of this amendment, they were willing to give up for ever the power of making it.

Further; suppose the good being to be told, that these

my pages, I have not written without trouble) in the composition of this.

contradictory creatures, the jest and riddle of the world," have in their possession one, and one only book, which contains the words of eternal life;" that all other books, unless they contain mere repetitions of the precepts contained in this, can only teach men how to be rich, or powerful, or learned; or to do something advantageous to their worldly interest. If the good being saw a book in the hands of men, he would scarcely take the trouble to inquire what book it was; he would take it for granted, that it was the book which contained the words of eternal life. But if he could be told, that this is of all books that which is least read; that many men have it not in their possession, and that more who have it, never look into it, what must he think? If he could conceal himself in a court of justice through the day, and see one man after another kiss this book, as a solemn pledge that he was speaking truth; as a deliberate acknowledgment of the vast importance, divine origin, and indispensable obligation of the sacred volume; he would say, these men at least

devoutly read therein by day, and meditate by night;" their love and veneration for it is obvious. But if he could follow them home, and see that they no more than their neighbours, ever used this book for any other purpose than that for which some barbarous nations have used human blood, viz. to swear upon; how would he grieve for this practical confession of the Gospel's importance, united with the absolute neglect of it! If, to sum up all, he could see the great body of men, employing their time, attention, and talents, to secure wealth, fame, power, pleas sure, any thing, rather than that which they all allow to be "the one thing needful;" disgusted with the thoughtless race, he would leave them despairing of their amendment; and represent them to his kindred spirits, in a light ten thousand times more ridiculous, than that in which baboons appear to us.

CHAPTER IX.

Exhortation to zeal, and method in well-doing: the joy of Religion.

SHALL

HALL then, a sinful man venture to hope, where an angel would despair? Shall I dare to exhort those who possess the Gospel of Christ? And yet I will exhort you; I exhort you to repent to day, whilst it is called to-day, lest to-morrow you be taken hence, and be no more seen ; lest this night your soul be required of you, and it become to you the night in which no man can work. I exhort you to be wise this moment, for tomorrow" the fatal precedent will plead," and plead with increasing force on each succeeding day. I exhort you, not merely to believe in God, for the devils also believe and tremble, but to act on your belief; not merely to push your "prudent purpose to resolve," but to practise what you resolve on. I call on you, not only to think God just, for the devils also acknowledge and feel his justice; but to escape the venge ance which that justice decrees against all who infringe its laws, and repent not. I exhort you, not merely to believe in the holiness of God, for the devils also know him to be holy; but to conform yourselves to his spirit, as the the only means by which you can possibly, in the nature of things, become the fit and proper objects of his love and favour. I exhort you, not merely to abstain from evil, for so do brute beasts; but to do good, for otherwise you have nothing to distinguish you from them, and are no more fit subjects of eternal happiness, than they are. I exhort you, not to rest satisfied, because you commit no great sins, for then the example of Christ, who went about doing good, is, so far as relates to you, of none effect; no good end is answered by your existence; you might as

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