56 CHANGE OF CHARACTER IN THE DISCIPLES OF CHRIST. Men who have hazarded their lives for the name of our Lord Jesus Christ. How came it to pass that the conceptions of the Apostles were purified, and their ideas enlarged, upon the very points in which, during the life of Jesus, they had been conspicuously narrow and illiberal? Upon what principle can we account for it, that these men should enter so very fully into the peculiar views of their master after he was dead, when they would not so much as hear them mentioned whilst he was alive? Till the time of his death they were ❝ zealous of the law," and thought of the Messiah exactly as the rest of their countrymen after his death they became careless of the law, and entertained quite a different notion of the Messiah from the rest of their countrymen. Their sentiments, their manners, their whole heart and mind, underwent a complete change. Before the death of Jesus they were selfish, bigoted Jews, timid in their conduct, bent upon temporal good: afterwards they were most disinterested in their views, and liberal in their principles; in their actions they were courageous and decisive, and devoted to nothing so little as temporal good. They were then ready to endure, and actually did endure, every species of oppression and suffering, in defence of opinions and of conduct which during their master's life they would have looked upon with abhorrence. Such a change was never wrought in any set of men, since the world began, by the operation of human causes: and certainly interest, vanity, and national feeling, (motives to which the disciples had shewn themselves not insensible,) these were all diametrically opposed to the conduct they then adopted. The only improbability in this case can be, that the disciples should promote with so much ardour the enlarged and comprehensive views of their master, although, whenever those views were intimated at an earlier period, they either "did not understand," or "could not bear" them. The only explanation which can be given of this fact, at all satisfactory to my mind, is, that they were fully persuaded of his resurrection from the dead; and that his authority then, and not till then, had the effect of making them submit their thoughts and their actions implicitly to his direction. Nothing short of this can sufficiently account for their proceeding to propagate the gospel doctrines after the death of Jesus; and particularly for propagating them in the manner and to the extent which are stated in the sacred history. Let us learn from this historical fact, that having embraced the christian faith, we must abandon all our sins and former doubts, and live in newness of life. So let our lips and lives express Thus shall we best proclaim abroad RIGHTEOUSNESS A GRADUAL BUT SURE ACQUISITION. FEBRUARY 18. 57 Add to your faith, virtue; to virtue, temperance; to temperance, patience ; to patience, godliness; to godliness, brotherly kindness; and to brotherly kindness, charity. TRUE religion is not the work of an hour, day, month, or year; its acquisition is the great errand on which we came into life ; it is not therefore a little business which we can do on the road, but it is all that we can do. It consists in regulating the whole conduct in such a manner as shall be most acceptable to God and beneficial to mankind. Now this implies first, that we form just conceptions of the rule of duty; and secondly, that we use proper means to acquire those habits and dispositions which Jesus Christ enjoined and exhibited. It is of unspeakable importance in this view to maintain an habitual impression of God upon the mind, and this is only to be acquired by meditation, and stated exercises of devotion public and private. Whatever may be said in disparagement of devotion, it will be found by experience, that without stated religious exercises of meditation and prayer, it is impossible to preserve a commanding sense of God upon the mind, as it would be to become a skillful performer upon an instrument of music without having practised the first lessons of the art. Habits of virtue are generated by the resolute practice of it in all circumstances, how inconsistent soever with present inclination or self-interest, and whatever temptation there may be to the contrary. Duties which at the commencement are most difficult and disagreeable, gradually become easy and pleasant; and the practice of virtue thus becomes habitual and delightful. But this is the effect of time, labour, sacrifice and perseverance. There is no end of our journey, till we arrive at heaven ; and no room for leisure until we are perfect, in our manner and measure, as God is perfect. He who would be eminently good, must be eminently virtuous, self denying and resolute. Righteousness is by labour and conflict. It is only by unfaultering steps that we shall arrive at the city of God. With what admiration do we regard the devout man as he is anxious to add to his faith all the consenting graces of the christian character. If there is a sight below the skies ennobling and sublime, it is a good man growing better; his virtues ripening continually, until they shall be transplanted to the paradise of God. Success attends constant endeavours.-Health, competence reputation, cheerful spirits and kind friends, are great blessings; strength of mind, enlarged views, the discovery of useful arts, the melioration of human condition, are desirable,-but after all, virtue, piety, humility and truth, are the principle things. These are agreeable to God's will and are promised his eternal approbation in heaven. Every person who sits under the sound of the gospel, should ask himself these three questions :-Do I know the excellences of the gospel ?-Do I really feel its power?-Do I live under its practical and strengthening influences? Fire my soul with truth divine, Great God! and make me wholly thine. 58 PROFIT OF BODILY LABOUR. FEBRUARY 19. In all labour there is profit.—Seest thou a man diligent in his business, he shall stand before kings, he shall not stand before mean men. I SPEAK only of bodily labour. It is conducive to health. Indolence is the exuberant source of many real and imaginary diseases, and none enjoy better health than they who are earnestly engaged in moderate labour. The limbs of the body may be compared to the hinges of a door; if they are used constantly they will move easy ; but if allowed to remain unemployed, they will contract a rust, and at length become useless. It is conducive to wealth. Labour is the best foundation of property. Agriculture and manufactures demand the labour of the hands as well as the contrivance of the head; and most of our opulent citizens have risen to independence by beginning with manual labour and careful savings. Corporeal labour is conducive to cheerfulness of mind. Good spirits are the usual concomitants of good health; and good health is not to be ensured without necessary exercise. It is conducive to reputation. Indolence enervates the mind and exposes the slothful man to contempt; while industry is always held in honour. Labour is conducive to good morals.-The ancients represented labour a sa guardian of the temple of virtue. Nothing is more injurious to moral principle than indolence, especially in young persons, whose minds are flexible and whose moral habits are not firmly fixed. For a young man to be idle and at the same time to be virtuous, is a moral impossibility. No excellence of education, no truth of principle, no force of habit, can stand against the temptations of indolence. But if young persons are fully employed in occupations that are honourable and useful, and which engage their whole time and attention, habits of virtue, industry and peace, will be gradually and insensibly formed; or, if they are already begun, they will be improved, confirmed and riveted for life. 'In the sweat of thy brow shalt thou eat bread,' is no curse upon man in general, as human nature is at present situated. There is indeed a labour which grinds, oppresses and overwhelms. But such labour is not necessary. In general, the virtue of a character is proportioned to its activity and unremitting industry in some honourable and useful employment. Some men are ashamed to labour; such men ought to be ashamed to breathe. It is not our employment, but the fidelity, zeal and perseverance we bring to it, which is the subject of praise or censure. Success in labour is certain, if it is pursued with alacrity and temperance. The great evil, after prodigality, is intemperance among the labouring classes. It is a vice which has set on fire our community, and bids fair to lay waste the richest flowers in the garden of God. It is the parent of poverty and despair. Heaven defend our land from its ravages. Weariness Can snore upon the flint, when restive sloth PROFIT OF MENTAL LABOUR. FEBRUARY 20. Lay fast hold of instruction; keep her, for she is thy life. THE ignorant, who have become rich, sometimes look with contempt on men of reading and science, deeming no employment useful which conduces not directly to wealth. The industrious student may be the most valuable member of society. Mental labour enriches the understanding with valuable knowledge. Nature has so sat in motion our desire of knowledge, that it stimulates us to inquiry, as hunger urges us to seek food. The various branches of science and literature are the means of gratifying this mental appetite. By proper study the inquirer becomes acquainted with the phenomena of the natural world, their existence, properties and designs. He scans the inanimate, vegetable, animal and rational creations, tracing effects to their causes, and making the improvements of all ages add to the progress of the present. While he knows there is a labour which is little better than laborious idleness, he intends that his mind shall be furnished with rich and practical knowledge. Mental labour enlarges the comprehension of the mind. The senses, the judgment, the imagination, the memory, the power of combining and discriminating, all improve by judicious exercise. A rich store of useful ideas result from intellectual activity, as certainly as affluence follows skillful industry. Comprehension of mind enables us to take the best advantage of the complicated events of life. It spreads our existence over previous ages. Intellectual labour leads to useful discoveries. It has been observed to the credit of agricultural industry, that "the king is served by the field." It is equally true, that the artist, manufacturer and merchant, are served by the philosopher. Science gives birth to art. The acting members of the community are the hands; the thinking and inquisitive are the head by which the hands are unconsciously governed; and neither can say to the other, I have no need of thee. Intellectual energy promotes religion. It is a saying of Bacon,'a little philosophy will lead men away from religion, and a great deal of philosophy will certainly bring them back again.' No profound reflector will concede that faith is founded in ignorance. Religion is reason, common sense, nature and philosophy. Christianity is an authoritative republication of the laws of nature; and can these ever be considered beneath the examination and confidence of the loftiest intellect? He who sees most of nature ought to feel most of religion. Mental labour advances religious improvement. To meditate long and intensely on the existence, attributes and government of God; the nature, foundations and obligations of virtue; the best means of attaining happiness here and hereafter, and the evidence and contents of divine revelation, will strengthen, purify and ennoble the mind, and lead it to form those affections and habits which constitute the holy and progressive character. For 'tis the mind that makes the body rich; Choose ye this day whom ye will serve-if the Lord be God, follow him, but if Baal, then follow him. THIS text supposes the choice perfectly free. We feel free to do as we please, and we suffer self-reproach when we have done wrong, and enjoy self-approbation when we have done right; which prove, that there is in the soul a self-determining principle, the foundation of moral agency, of good and evil, of reward and punishment. The origin of all moral evil is, the abuse of our moral freedom. Nature directs every man to ascribe to himself all his own actions, as the immediate cause of them. Any form of force is inconsistent with choice. Liberty is man's birthright. Without this, the chains of dread fatality encircle the universe, and the Creator is expelled from all care in his own creation. That honourable and absolute dominion which a man has over himself and his own actions, is independent of all foreign powers. There is no force which can sway his will, or prevent the determinations of his mind. He is sole possessor of himself; and his actions are strictly his own property, which he cannot share with any one, or be deprived of, by any one. All self-applause, self-conquest and It is this which perseverance, are founded on this freedom of will. gives to his moral struggles all their efficacy, and to conscientious integrity all its satisfactions. If a wounded conscience cannot be borne, what unmingled delight must attend an approving mind! He is the happy man, who is rationally pleased with his own actions.How gratifying the honour from others, which is the concomitant of substantial virtue! I may say, the reflected lustre of it; that honour from wise judges among mankind, and above all, from the Supreme Being. This approbation is virtue's inspiration. How glorious that reward, which infinite goodness, infinite liberality and infinite power will confer! and so independent, that no earthly power can lessen or interrupt the fruition of it. It was, then, we see, a noble possession, yes, a noble kingdom which our Maker bestowed on us, when he gave us to be free agents. It is true, by so framing and endowing us, he has made our state obnoxious to great misery; the very greatest; to the painful condemnation of our consciences, to shame and infamy, and to all those grievous punishments which justice inflicts on disobedience. But this seemed an unavoidable consequence of freedom. Whoever is capable of virtue, must be liable to vice. By struggling we are strengthened; and our liability to miscarriage includes the reasons for resisting temptation, and watching our growing habits. Without freedom, we are mere machines, incapable of virtue and released from all accountability. We are made free that we might be good voluntarily. If we allow the soul to be enslaved by appetite, we set the seal of the arch fiend upon the works of God; and all the tendencies of the soul to its native dignity are thwarted and suppressed. We can determine our own condition forever. This constitution we cannot alter; it would be impious to desire it. But we may, by the grace of God, so improve it, as to have eternal glory and happiness entailed on our wise election. Whose fault? whose but his own? he had of me All he could have; I made him just and right, Sufficient to have stood, though free to fall. |