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mane accomplishment; and that is not felt towards a sermon on sobermindedness, or a sermon on the observation of the sacrament, or a sermon on any of those performances which bear a more direct and exclusive reference to God. We shall find the explanation of this phenomenon, which often presents itself in the religious world, in that distinction of which we have just required that it should be kept in steady hold, and followed into its various applications. The aversion in question is often, in fact, a well founded aversion, to a topic, which, though religious in the matter of it, may, from the way in which it is proposed, be altogether secular in the principle of it. It is resistance to what is deemed, and justly deemed, an act of usurpation on the part of certain virtues, which, when unanimated by a sentiment of godliness, are emtitled to no place whatever in the ministrations of the gospel of Christ. It proceeds from a most enlightened fear, lest that should be held to make up the whole of religion, which is in fact utterly devoid of the spirit of religion; and from a true and tender apprehension, lest, on the possession of certain accomplishments, which secure a fleeting credit throughout the little hour of this world’s history, deluded man should look forward to his eternity with hope, and upward to his God with complacency, while he carries not on his forehead one vestige of the character of heaven, one lineament of the aspect of godliness. And lastly. The first class of virtues bear the character of religiousness more strongly, just because they bear that character more singly. The people who are without, might, no doubt, see in every real Christian the virtues of the second class also ; but these virtues do not belong to them peculiarly and exclusively. For though it be true, that every religious man must be honest, the converse does not follow, that every honest man must be religious. And it is because the social accomplishments do not form the specific, that neither do they form the most prominent and distinguishing marks of Christianity. They may also be recognized as features in the character of men, who utterly repudiate the whole style and doctrine of the New Testament; and hence a very prevalent impression in society, that the faith of the gospel does not bear so powerfully and so directly on the relative virtues of human conduct. A few instances of hypocrisy amongst the more serious professors of our faith, serve to rivet the impression, and to give it perpetuity in the world. One single example, indeed, of sanctimonious duplicity will suffice, in the judgment of many, to cover the whole of vital and orthodox Christianity with disgrace. The report of it will be borne in triumph amongst the companies of the ir

religious. The man who pays no homage to sabbaths or to sacraments, will be contrasted in the open, liberal, and manly style of all his transactions, with the low cunning of this drivelling methodistical pretender; and the loud laugh of a multitude of scorners, will give a force and a swell to this public outcry against the whole character of the sainthood. Now, this delusion on the part of the unbelieving world is very natural, and ought not to excite our astonishment. We are not surprized, from the reasons already adverted to, that the truth, and the justice, and the humanity, and the moral loveliness, which do in fact belong to every new creature in Jesus Christ our Lord, should miss their observation; or, at least, fail to be recognized among the other more obvious characteristics into which believers have been translated by the faith of the gospel. But, on this very subject there is a tendency to delusion on the part of the disciples of the faith. They need to be reminded of the solemn and indispensable religiousness of the second class of virtues. They need to be told, that though these virtues do possess the one ingredient of being approved by men, and may, on this single account, be found to reside in the characters of those who live without God—yet, that they also possess the other ingredient of being acceptable unto God; and, on this latter account, should be made the subjects of their most strenuous cultivation. They must not lose sight of the one ingredient in the other; or stigmatize, as so many fruitless and insignificant moralities, those virtues which enter as component parts, into the service of Christ; so that he who in these things serveth Christ, is both acceptable to God, and approved by men. They must not expend all their warmth on the high and peculiar doctrine of the New Testament, while they offer a cold and reluctant admission to the practical duties of the New Testament. The Apostle has bound the one to the other by a tie of immediate connexion. Wherefore, lie not one to another, as ye have put off the old man and his deeds, and put on the new man, which is formed after the image of God, in righteousness and true holiness. Here the very obvious and popular accomplishment of truth is grafted on the very peculiar doctrine of regeneration: and you altogether mistake the kind of transforming influence which the faith of the gospel brings along with it, is you think that uprightness of character does not emerge at the same time with godliness of character; or that the virtues of society do not form upon the believer into as rich and varied an assemblage, as do the virtues of the sanctuary; or that, while he puts on those graces which are singly acceptable to God, he falls behind in any of those graces which are both acceptable to God, and ap

proved of men. Let, therefore, every pretender to Chris

tianity vindicate this assertion by his own

rsonal history in the world. Let him not

ay his godliness aside, when he is done with the morning devotion of his family; but carry it abroad with him, and make it his companion and his guide through the whole business of the day; always bearing in his heart the sentiment, that thou God seest me; and remembering, that there is not one hour that can flow, or one occasion that can cast up, where his law is not present with some imperious exaction or other. It is false, that the principle of christian sanctification possesses no influence over the familiarities of civil and ordinary life. It is altogether false, that godliness is a virtue of such a lofty and monastic order, as to hold its dominion only over the solemnities of worship, or over the solitudes of prayer and spiritual contemplation. If it be substantially a grace within us at all, it will give a direction and a colour to the whole of our path in society. There is not one conceivable transaction, amongst all the manifold varieties of human employment, which it is not fitted to animate by its spirit. There is nothing that meets us too homely to be beyond the reach of obtaining, from its influence, the stamp of something celestial. It offers to take the whole man under its ascendency, and to subordinate all his movements; nor does it hold the place which rightsully belongs to it, till it be vested with a presiding authority over the entire system of human affairs. And therefore it is, that the preacher is not bringing down Christianity—he is only sending it abroad over the field of its legitimate operation, when he goes with it to your counting-houses, and there rebukes every selfish inclination that would carry you ever so little within the limits of fraudulency; when he enters into your chambers of agency, and there detects the character of falsehood, which lurks under all the plausibility of your multiplied and excessive charges ; when he repairs to the crowded marketplace, and pronounces of every bargain, over which truth, in all the strictness of quakerism, has not presided, that it is tainted with moral evil; when he looks into your shops, and, in listening to the contest of argument between him who magnifies his article, and him who pretends to undervalue it, he calls it the contest of avarice, broken loose from the restraints of integrity. He is not, by all this, vulgarizing religion, or giving it the hue and the character of earthliness. He is only asserting the might and the universality of its sole preeminence over man. And therefore it is, that if possible to solemnize his hearers to the practice of simplicity and godly sincerity in their deal

ings, he would try to make the odiousness of sin stand visibly out on every shade and modification of dishonesty; and to assure them that if there be a place in our world, where the subtle evasion, and the dexterous imposition, and the sly but gainful concealment, and the report which misleads an inquirer, and the gloss which tempts, the unwary purchaser—are not only currently practised in the walks of merchandize, but, when not carried forward to the glare and the literality of falsehood, are beheld with general connivance; if there be a place where the sense of morality has thus fallen, and all the nicer delicacies of conscience are overborne in the keen, and ambitious rivalry of men hasting to be rich, and wholly given over to the idolatrous service of the god of this world—then that is the place, the smoke of whose iniquity rises before Him who sitteth on the throne, in a tide of the deepest and most revolting abomination. And here we have to complain of the public injustice that is done to Christianity, when one of its ostentatious professors has acted the hypocrite, and stands in disgraceful exposure before the eyes of the world. We advert to the readiness with which this

is turned into a matter of general impeach

ment, against every appearance of seriousness; and how loud the exclamation is against the religion of all who signalize themselves; and that, if the aspect of godliness be so very decided as to become an aspect of peculiarity, then is this peculiarity converted into a ground of distrust and suspicion against the bearer of it. Now, it so happens, that in the midst of this world lying in wickedness, a man, to be a Christian at all, must signalize himself. Neither is he in a way of salvation, unless he be one of a very peculiar people; nor would we precipitately consign him to discredit, even though the peculiarity be so very glaring as to provoke the charge of methodism. But instead of making one man’s hypocrisy act as a draw-back upon the reputation of a thousand, we submit, if it would not be a fairer and more philosophical procedure, just to betake one's-self to the method of induction—to make a walking survey over the town, and record an inventory of all the men in it who are so very far gone as to have the voice of psalms in their family; or as to attend the meetings of fellowship for prayer; or as scrupulously to abstain from all that is questionable in the amusements of the world; or as, by any other marked and visible symptom whatever, to stand out to general observation as the members of a saintly and separated society. We know, that even of o there are a few, who, if Paul were alive, would move him to weep for the reproach they bring upon his master. But

we also know, that the blind and impetuous world exaggerates the few into the many; inverts the process of atonement altogether, by laying the sins of one man upon the multitude; looks at their general aspect of sanctity, and is so engrossed with this single expression of character, as to be insensible to the noble uprightness, and the tender humanity with which this sanctity is associated. And therefore it is, that we offer the assertion, and challenge all to its most thorough and searching investigation, that the Christianity of these people, which many think does nothing but cant, and profess, and run after ordinances, has augmented their homesties and their liberalities, and that, tenfold beyond the average character of society; that these are the men we oftenest meet with in the mansions of

poverty—and who look with the most wakeful eye over all the sufferings and necessities of our species—and who open their hand most widely in behalf of the imploring and the friendless—and to whom, in spite of all their mockery, the men of

the world are sure, in the negociations of business, to award the readiest confidence —and who sustain the most splendid part in all those great movements of philanthropy which bear on the general interests of mankind—and who, with their eye full upon eternity, scatter the most abundant blessings over the fleeting pilgrimage of time—and who, while they hold their conversation in heaven, do most enrich the earth we tread upon, with all those virtues which secure enjoyment to families, and uphold the order

and prosperity of the commonwealth.

DISCOURSE III.

The Power of Selfishness in promoting the Homesties of mercantile Intercourse.

“And if you do good to them which do good to you, what thank have ye? for sinners also do even the same.”—Luke vi. 33.

It is to be remarked of many of those duties, the performance of which confers the least distinction upon an individual, that they are at the same time the very duties, the violation of which would confer upon him the largest measure of obloquy and disgrace. Truth and justice do not serve to elevate a man so highly above the average morality of his species, as would generosity, or ardent friendship, or devoted and disinterested patriotism; the former are greatly more common than the latter; and, on that account, the presence of them is not so calculated to signalize the individual to whom they belong. But that is one account, also, why the absence of them would make him a more monstrous exception to the general run of character in society. And, accordingly, while it is true, that there are more men of integrity in the world, than there are men of very wide and liberal beneficence—it is also true, that one act of falsehood, or one act of dishonesty, would stamp a far more burning infamy on the name of a transgressor than any defect in those more heroic charities, and extraordinary virtues, of which humanity is capable. So it is far more disgraceful not to be just to another, than not to be kind to him; and, at the same time, an act of kindness may be held in higher positive estimation than an act of justice. The one is my right --nor is there any call for the homage of a

particular testimony when it is rendered. The other is additional to my right—the offering of a spontaneous good will which I had no title to exact; and which, therefore, when rendered to me, excites in my bosom the cordiality of a warmer acknowledgement. And yet, our Saviour, who knew what was in man, saw, that much of the apparent kindness of nature, was resolvable into the real selfishness of nature; that much of the good done unto others, was done in the hope that these others would do something again. And, we believe it would be found by an able analyst of the human character, that this was the secret but substantial principle of many of the civilities and hospitalities of ordinary intercourse-–that if there were no expectation either of a return in kind, or of a return in gratitude, or of a return in popularity, many of the sweetening and cement. ing virtues of a neighbourhood would be practically done away—all serving to prove, that a multitude of virtues, which, in o promoted the comfort and the interest o others, were tainted in principle by a latent regard to one's own interest; and that thus being the fellowship of those who did good, either as a return for the good done unto them, or who did good in hope of such a return, it might be, in fact, what our. Saviour characterizes in the text—the fellowship of sinners. - - - o is to do that which is unjust, is still

more disgraceful than not to do that which is kind, it would prove more strikingly than before, how deeply sin had tainted the moral constitution of our species—could it be shown, that the great practical restraint on the prevalence of this more disgraceful thing in society, is the tie of that common selfishness which actuates and characterizes all its members. It were a curious but important question, were it capable of being resolved—if men did not feel it their interest to be honest, how much of the actual doings of honesty would still be kept up in the world ! It is our own opinion of the nature of man, that it has its honourable feelings, and its instinctive principles of rectitude, and its constitutional love of truth and of integrity; and that, on the basis of these, a certain portion of uprightness would remain amongst us, without the aid of any prudence, or any calculation whatever. All this we have fully conceded; and have already attempted to demonstrate, that, in spite of it, the character of man is thoroughly pervaded by the very essence of sinfulness; because, with all the native virtues which adorn it, there adheres to it that foulest of all spiritual deformities—unconcern about God, and even antipathy to God. It has been argued against the orthodox doctrine of the universality of human corruption, that even without the sphere of the operation of the gospel, there do occur so many engaging specimens of worth and benevolence in society. The reply is, that this may be no deduction from the doctrine whatever, but be even an aggravation of it —should the very men who exemplify so much of what is amiable, carry in their hearts an indifference to the will of that Being who thus hath formed, and thus hath embellished them. But it would be a heavy deduction indeed, not from the doctrine, but from its hostile and opposing argument, could it be shown, that the vast majority of all equitable dealing amongst men, is performed, not on the principle of honour at all, but on the principle of selfishness—that this is the soil upon which the honesty of the world mainly flourishes, and is sustained ; that, were the connexion dissolved between justice to others and our own particular advantage, this would go very far to banish the observation of justice from the earth; that, generally speaking, men are honest, not because they are lovers of God, and not even because they are lovers of virtue, but because they are lovers of their ownselves—insomuch, that if it were possible to disjoin the good of self altogether from the habit of doing what was fair, as well as from the habit of doing what was kind to the people around us, this would not merely isolate the children of men from each other, in respect of the obligations of beneficence, but it would arm them

into an undisguised hostility against each other, in respect to their rights. The mere disinterested principle would set up a feeble barrier, indeed, against a desolating tide of selfishness, now set loose from the consideration of its own advantage. The genuine depravity of the human heart would burst forth and show itself in its true characters; and the world in which we live be transformed into a scene of unblushing fraud, of open and lawless depredation.

And, perhaps, after all, the best way of

arriving practically at the solution of this question would be, not by a formal induction of particular cases, but by committing the matter to the gross and general experience of those who are most conversant in the affairs of business.-There is a sort of undefinable impression you all have upon this subject, on the justness of which however, we are disposed to lay a very considerable stress—an impression gathered out of the mass of the recollections of a whole life—an impression founded on what you may have observed in the history of your own doings—a kind of tact that you have acquired as the fruit of your repeated intercourse with men, and of the manifold transactions that you have had with them, and of the number of times in which you have been personally implicated with the play of human passions, and human interests. It is our own conviction, that a well exercised merchant could cast a more intelligent glance at this question, than a well exercised metaphysician; and therefore do we submit its decision to those of you who have hazarded most largely, and most frequently, on the faith of agents, and customers, and distant correspondents. We know the fact of a very secure and well warranted confidence in the honesty of

others, being widely prevalent amongst.

you: and that, were it not for this, all the interchanges of trade would be suspended; and that confidence is the very soul and life of commercial activity; and it is delightful to think, how thus a man can suffer all the wealth which belongs to him to depart from under his eye, and to traverse the mightiest oceans and continents of our world, and to pass into the custody of men whom he never saw. And it is a sublime homage, one should think, to the honourable and high-minded principles of our nature, that, under their guardianship, the adverse hemispheres of the globe should be bound together in safe and profitable merchandise; and that thus one should sleep with a bosom undisturbed by jealousy, in Britain, who has all, and more than all his property treasured in the warehouses of India—and that, just because there he knows there is vigilance to defend it, and activity to dispose of it, and truth to account for it, and all those trusty virtues which ennoble the

character of man to shield it from injury, and send it back again in an increasing tide of opulence to his door. There is no question, then, as to the fact of a very extended practical honesty, between man and man, in their intercourse with each other. The only question is, as to the reason of the fact. Why is it, that he whom you have trusted acquits himself of his trust with such correctness and fidelity? Whether is his mind in so doing, most set upon your interest or upon his own 2 Whether is it because he seeks your advantage in it, or because he finds it is his own advantage 2 Tell us to which of the two concerns he is most tremblingly alive— to your property, or to his own character? and whether, upon the last of these feelings, he may not be more forcibly impelled to equitable dealing than upon the first of them We well know, that there is room enough in his m for both ; but to determine how powerfully selfishness is blended with the pinctualities and the integrities of business, let us ask those who can speak most soundly and experimentally on the subject, what would be the result, if the element of selfishness were so detached from the operations of trade, that there was no such thing as a man suffering in his prosperity, because he suffered in his good name; that there was no such thing as a desertion of custom and employment coming upon the back of a blasted credit, and a tainted reputation; in a word, if the only security we had of man was his principles, and that his interest flourished and augmented just as surely without his princi|. as with them? Tell us, if the hold we ave of a man's own personal advantage were thus broken down, in how far the virtues of the mercantile world would survive it 2 Would not the world of trade sustain as violent a derangement on this o hold being cut asunder, as the world of nature would on the suspending of the law of gravitation? Would not the whole system, in fact, fall to pieces, and be dissolved? Would not men, when thus released from the magical chain of their own interest, which bound them together into a fair and seeming compact of principle, like dogs of rapine let loose upon their prey, overleap the barrier which formerly restrained them 2 Does not this prove, that selfishness, after all, is the grand principle on which the brotherhood of the human race is made to hang together; and that he who can make the wrath of man to praise him, has also, upon the selfishness of man, caused a most beauteous order of wide and useful intercourse to be suspended ? ... Butletus here stop to observe, that, while there is much in this contemplation to magnify the wisdom of the Supreme Contriver, there is also much in it to humble man, and

to conviet him of the deceitfulness of that moral complacency with which he looks to his own character, and his own attainments. There is much in it to demonstrate, that his righteousness are as filthy rags; and that the idolatry of self, however hidden in its operation, may be detected in almost every one of them. God may combine the separate interests of every individual of the human race, and the strenuous prosecution of these interests by each of them, into a harmonious system of operation, for the good of one great and extended family. But if, on estimating the character of each individual member of that family, we shall find that the mainspring of his actions is the urgency of a selfish inclination; and that to this his very virtues are subordinate: and that even the honesties which mark his conduct are chiefly, though, perhaps, insensibly due to the selfishness which actuates and occupies his whole heart;-then, let the semblance be what it may, still the reality of the case accords with the most mortifying representations of the New Testa-, ment. The moralities of nature are but the ` moralities of a day, and will cease to be applauded when this world, the only theatre of their applause, is burnt up. They are but the blossoms of that rank efflorescence which is nourished on the soil of human corruption, and can never bring forth fruit unto immortality. The discerner of all secrets sees that they emanate from a principle which is at utter war with the charity that prepares for the enjoyments, and that glows in the bosoms of the celestial; and, therefore, though highly esteemed among men, they may be in His sight an abomination. Let us, if possible, make this still clearer to your apprehension, by descending more minutely into particulars. There is not one member of the great mercantile family, with whom there does not obtain a reciprocal interest between himself and all those who compose the circle of his various correspondents. He does them good; but his eye is all the while open to the expectation of their doing him something again. They minister to him all the profits of his employment; but not unless he minister to them of his service, and attention, and fidelity. Insomuch, that if his credit abandon him, his prosperity will also abandon him. If he forfeit the confidence of others, he will also forfeit their custom along with it. So that, in perfect consistency with interest being the reigning idol of his soul, he may still be, in every way, as sensitive of encroachment upon his reputation, as he would be of encroachment upon his property; and be as vigilant, to the full, in guarding his name against the breath of calumny, or suspicion, as in guarding his estate against the inroads of a depredator. Now, this tie of

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