has been the most entirely under the influence of an active conscience, or the pleasures of a holy heart. The judgment which is formed in those seasons of deep anxiety which precede divine illumination, or those of joy and peace which follow, should never be reversed, by the casuistry of a heart emancipated from these vivid. impressions of truth, and embued in proportion with the spirit of the world. The mind, in the first instance, was most anxious to know the truth, and all its powers were awake, and in unperverted exercise, to ascertain it. The conscience was tender, and the will pliant, while the influence of the Holy Spirit was in a peculiar manner bestowed. Is it probable, that an opinion thus formed, will err greatly from the truth; or that a decision on the same subject, formed afterwards, in a state of relative stupidity, and under the high pressure of a perverted inclination, will come nearer to it? If Christians would practise upon the casuistry of their most penitent hours, or most spiritual and happy seasons of communion with God, they would avoid the very appearance of evil, and adorn in all things, and eminently, the doctrine of God their Saviour. 5. Those things which conscience decides against immediately, and acquiesces in only as the result of the reasonings of inclination, are to be suspected and avoided. The right way is a high way, and offers itself at once to the observation of the traveller, without the need of excuses and reasonings, to reconcile his conscience to walk in it. A man's judgment in matters of intellect or expediency, may be improved by revision, and the last decision. be the best; but he who tampers with his conscience, in a case where the heart reasons, is sure to make the worse appear the better reason, and to substitute, at last, inclination for duty. 6. Those amusements to which we are inclined from education and habit, or to which we are attracted by social ties or interest, should be scrutinized with a jealous eye, and a heart of unfaltering honesty. The influence of parental example, and of early education and habit, is much more powerful than safe. It is not of course always wrong, but is never so infallibly right as to be implicitly relied on. The conduct and opinions of ministers is sometimes appealed to as the opinion and conduct of great and good men. But if all which some called ministers of Christ approve and practice, were correct, the way to heaven could not well be denominated strait or narrow. It is in this, as well as in respect to articles of faith, that the Christian should call no man master. 7. Those amusements are unsafe and sinful, concerning the lawfulness of which we stand in doubt. This an apostle has decided. The question was referred to him, whether it were lawful for a Christian to eat meat which had been offered in sacrifice to an idol. He decides that an idol is nothing, and that the meat thus offered is not defiled, and might be eaten, provided it could be done without offence, and the person was, in his own mind, fully persuaded of the lawfulness of the act. But if he doubt, he is condemned if he eat; for whatsoever is not of faith is sin. It is not enough that we do not certainly know a thing to be wrong, to authorize the doing of it. In cases of simple indulgence, we are bound to be fully persuaded that the thing is lawful and right. No man might lawfully, as a matter of curiosity, venture into a cave abounding with serpents and vipers, merely because he did not certainly know that he should be bitten or stung to death. If he doubts, as to the safety of going in, and no duty demands the exposure, he is condemned if he venture. But the soul is more important than animal life, and the sting of sin is more dreadful than the poison of asps. This single maxim, of never entering upon courses with a wavering conscience concerning their rectitude, would sweep from the church a host of cases of doubtful disputation; few would do wrong who should strictly observe it. It is acting without full persuasion, and against doubts and fears, that creates almost all the lax Christian conduct in the world. 8. Those amusements which are regarded by the world as inconsistent with the proprieties of a Christian profession, cannot be indulged without sine; because, of course, they give offence; and, being unnecessary, it is evil to that man who eateth with offence. Those who are not themselves pious, understand, theoretically, the nature and practical results of religion; and generally they are far from being too strict in respect to the liberties which Christians may take; and commonly their opinion is in close accordance with that of the most spiritual and devout. The world may allure us, and affect to think strange that we go not with them; but if we comply, they know that we have done wrong, and despise us for our flexibility. Always they feel as if they had gained a victory, when the scruples of a professor are overcome, and he is prevailed on to conform. A note of exultation is raised, a thrill of joy is felt, when the Christian is beheld coming down from his holy eminence, and entering the circle of pleasurable sin. I am aware that some youthful Christians have covered their undue love of pleasure under the pretext of doing good to the world, by mingling with them in their innocent amusements. They would conciliate and win over the world to religion by letting them see how far from superstition a Christian can be; and how little self-denial Christianity demands. But in all such experiments, the conversions take place on the wrong side; the adventurous Christian is converted to the world, but the concessions are never reciprocated. They are willing that a professor should show them how lax and worldly a Christian can be, but their complaisance never moves them to show in return, how strict and religious the people of the world can be: they are willing we should attend their balls, but the young adventurer will not in return be able to bring them to his prayer-meeting; nor will he long attend it himself, he will loose so much his spirituality. His Christian friends will first be pained, then expostulate, and at last be abandoned for more cheerful associates; and all he will gain will be, merely that the world, instead of ridiculing him as a fanatic, will despise him as a hypocrite. The only way to bring the world over to Christ, is, not to approximate so near to them as to justify the inference that there is no difference between saint and sinner, but to maintain a ground of such elevation and purity, as shall make the difference between him that feareth God and him that feareth him not, great and alarming. The preceding remarks have been written with an especial reference to guiding the judgment of young Christians, in respect to their early practical course. Happily, our churches, in these times of refreshing, are filling up with persons whose youthful inexperience demands, for their guidance, the result of pastoral observation. Many, for want of a definite knowledge of duty, are perplexed, and brought into great temptation, and carried away, to their own hurt, and the wounding of the cause; and, too often, those to whom they look for advice, are either not correct in their views, or, when they are so, are not able to meet the sophistry of the world, and the reasonings of a deceitful heart. Less has been said, doubtless, on this subject than the importance of it demands; but enough, it is hoped, has been advanced, to afford to young Christians who are willing to be directed, some safe, practical rules of discrimination, between what is right and wrong, safe and dangerous, in their early practical course. ticularly, if we mistake not, is the question settled, on which too many youthful, and some parental minds, have wavered, viz. whether it is lawful for professors of religion to attend the theatre, and balls, and card-parties, for innocent recreation; and all those feasts of reason, and flows of soul,' coupled with late hours and the 'spirit-stirring bowl.' And if I mistake not, older Christians, and even ministers, may find something in the criteria of this paper, which may help them out of those innumerable cases of conscience which seem to be coming upon them as an armed man, in respect to the manner in which the Sabbath ought to be sanctified, viz. what are works of necessity and mercy; and how far a minister may ride or walk on the Sabbath, in exchange of pulpits. Par An entire willingness to practise self-denial and to do right, will be a great enlightener of the eyes on this subject. All the Christians whom I have known, who are ever environed with difficulties, are Christians of low piety, and strong worldly dispositions; who of course are always making refined distinctions and exceptions to general rules, in favor of courses which accommodate inclination, and supersede self-denial. Eminent Christians are seldom, if ever, found flouncing amid bogs and quicksands, and groping amid a land of twilight and fog, and abounding with undefinable and undiscoverable duties. Our fathers, for a hundred and fifty years, found no difficulty in deciding how the Sabbath should be sanctified; and it is believed, verily, if there be first a willing mind, and a readiness to give weight to the opinions of the wisest and the best whose light has shone in other ages, and still shines, that no practicable difficulties will be found in so sanctifying the Sabbath, as that our light may so shine before men, that others, seeing our good works, may glorify our Father which is in heaven. If we associate, in our moments of relaxation, with the wise and good, and shun those amusements which the spirit of the world has dictated for its own gratification, which we disapproved and shunned when most deeply solicitous for our souls, or most joyful and grateful in the recent hope of pardon: if we obey the first dictates of conscience, without equivocation and consultation with the reasonings of the heart: if we call no man master but Christ, and trust implicitly to no example but his : avoid all cases of doubtful propriety, and practise only what we are fully persuaded is right and shun those approximations to the world, for which the world itself, while it pleads for them as innocent, despises us, and urges on its thoughtless course with a more fearless incredulity in respect to vital religion;—if we do these things, we shall escape probably both the beginning and the consummation of evil, and commence and hold on a course, which shall shine more and more, to the perfect day. If any further guidance should be needed, I would say, Maintain habitually, a devout and spiritual frame of mind. It is always in a low and languid state of piety, that the understanding loses its discriminating power, and conscience its predominating influence. Associate, in seasons of relaxation, more particularly with Christians: for he who prays with Christians, and plays with the world, will soon love the one and hate the other, and cleave to the one and despise the other. The early symptoms of declension in young converts, appears, usually, in their gradual change of companions and recreations. Search the Scriptures daily for direction. In respect to all that is practical, it is a singularly plain book, which he that runneth may read, and cannot read habitually without increasing definite practical knowledge. Besides which, it will so embue the mind, form the taste, and regulate the affections, as to render the pleasures of sin vapid and powerless of temptation, while Wisdom's ways will become pleasant, and all her paths peace. VOL. I. Thy Word is everlasting truth, How pure is every page. That holy book shall guide our youth, And well support our age. 46 REVIEWS. 1. A PRACTICAL IMPROVEMENT OF THE DIVINE COUNSEL AND CONDUCT, attempted, in a William Cowper, Esq. by Samuel Greathead. 1801. pp. 56. Sermon occasioned by the decease of 2. THE LIFE AND POSTHUMOUS WRITINGS OF WILLIAM COWper, Esq. By William Hayley. New York, J. & T. Swords, 1803. 2 vols. 8vo. pp. 232, 250. 3. MEMOIR OF THE EARLY LIFE OF WILLIAM COWPER, Esq. written by Himself, &c. Philadelphia, Edward Earle, 1816. 12mo. pp. 173. 4. PRIVATE CORRESPONDENCE OF WILLIAM COWPER, Esq. with several of his most intimate friends, &c. Boston, Wells & Lilly, 1824. 12mo. pp. 312. 5. REVIEW OF "COWPER'S PRIVATE CORRESPONDENCE," in the Christian Examiner; vol. i. p. 254. The last four of these publications we have placed at the head of this article, for the sake of more convenient reference, while noticing the first; and we introduce the first to our readers at this late hour, because we are assured that nothing, which throws any light upon the lovely character and peculiar religious experience of Cowper, can be uninteresting to the friends of piety and genius; and because, although extensively circulated in his native country, it has never been given to the American public, through our own press. The Sermon is founded on the well chosen text, Isa. Iv. 8, 9. It was preached, as the advertisement informs us, in the Independent meeting-house at Olney, to a numerous congregation of different religious denominations; and afterward written and published at their urgent request. The author is thus noticed by Hayley in his elegant biography of the poet. "In returning from one of our rambles around the pleasant village of Weston, we were met by Mr. Greathead, an accomplished minister of the Gospel, who resides at NewportPagnel, and whom Cowper described to me in terms of cordial esteem." The Discourse itself evinces his claim to the character here given of him, and "having been honored with the intimate friendship" of the deceased, he was peculiarly qualified to assist the afflicted inhabitants of Olney, in deriving from the word of God the instruction and comfort which they needed, under so dark and painful a dispensation. Dark and painful they must have felt it to be; for, though their "neighbor and friend" had for some * Life of Cowper, vol. 2. p. 25. + Sermon, p. 2. |