On the formation of the Christian character : addressed to those who are seeking to lead a religious life

Front matter

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FORMATION

OF THE

Preface

In presenting to the religious public this little book, the writer has only to say, that he undertook it because he thought that a work of this character was needed and would be welcome. During his active ministry he had often felt the want of a book on personal religion different, in some respects, from any which had fallen in his way ; and when compelled by ill health to relinquish his pastoral cares, he attempted to beguile some of the languid hours of a m weary convalescence by efforts at composp ing such an one. The result has come i very far short of the idea which he had formed in his mind. The book was written at a

TVdistant and uncertain intervals, upon journeys and in public houses, and has been now revised for the press in the midst of other cares, which have allowed no time for giving it the completeness he desired. Yet, as it belongs to a class of writings of whose importance he has the highest sense, and the multiplication of which, as well as the increase of a taste for their perusal, he esteems in the highest measure desirable ; — he ventures to hope that this slight effort will not be wholly lost ; and that it may at least do something towards exciting others to a preparation of more efficient works, which shall nourish the spirit of devotion, and extend the power of practical faith.

Cambridge, May 16, 1831.

Contents

Introduction 1

Chapter I

The Nature of Religion, and what we are to seek. — Religion described — exemplified in the character of Christ — an arduous attainment — caution against low views . . 5

Chapter II

Our Power to obtain that which we seek. — The capacity for religion in human nature — education — the natural and the spiritual life — man's ability to do the will of God — false humility — salvation by grace ... 18

CHAPTER HI.

The State of Mind in which the Inquirer should sustain himself. — Sense of unworthiness — anxiety of mind — rules to be observed respecting retirement, conversation, public meetings . 34

CHAPTER IV. The Means of Religious Improvement . . 47

I. Reading. — Duty of seeking religious knowledge — its advantages — time to be given to it — the Bible — to be read for instruction in truth — for self- application — selection of other books . 47 vm

II. Meditation. — Its object — habitual thoughtfulness — seasons of meditation — enjoyment to be expected in them — caution — three purposes to be answered . . . 68

III. Prayer. — Its necessity and value — importance of set times — method to be observed — subjects — posture — language — frequency and brevity — ejaculatory prayer — faith, fervor, perseverance — answers to prayer

— topics — in the name of Christ — caution — spirit of devotion 83

IV. Preaching. — A divine institution — necessity of preparation for hearing — a critical disposition — reflection on what has been heard — on keeping a record of sermons — weakness of memory — a taste for preaching

to be preserved . . . . . 118

V. The Lord's Supper. — Its object twofold, profession of faith, and means of improvement

— who to partake, and when — an affecting and comprehensive rite — an opportunity for silent worship — conclusion . . • 135

Chapter V

The Religious Discipline of Life. — The means of religion not to be mistaken for the end — watchfulness — daily duties and trials — discipline of the thoughts, dispositions, passions, appetites — conversation — ordinary deportment — guard to be kept over the principles — and over the habits 148

FORMATION

OF THE

CHRISTIAN CHARACTER

Introduction

I am anxious to bespeak the reader's right attention before he enters on the following pages. They have been written only for those who are sincerely desirous of knowing themselves, and are bent upon forming a religious character. They can be of little interest or value to any other person, or if read with any other view than that of selfimprovement. I venture therefore to entreat every one, into whose hands the book may fall, to peruse it, as it has been written, not for entertainment, but for moral edification ; to read it at those seasons when he is seriously disposed, and can reflect upon the important topics presented to his view. I am solicitous to aid him in the formation of his Christian character, and about every other result I am indifferent.

I would even presume, further, to warn one class of readers, and that not a small one, against a danger which lurks even in their established respect for religion. That general regard for it, which grows out of the circumstances of education and the habits of society, may be mistaken for a religious state of mind ; yet it is perfectly consistent with religious indifference. A man may sincerely honor, advocate, and uphold the religion of Christ on account of its general influence, its beneficial public tendency, its humane and civilizing consequences, without at all subjecting his own temper and life to its laws, or being in any proper sense a subject of the peculiar happiness it imparts. This is perhaps not an infrequent case. Men need to be made sensible that religion is a personal thing, a matter of personal application and experience. Unless it is so considered, it will scarcely be an object of earnest pursuit, or of fervent, hearty interest, nor can it exert its true and thorough influence on the character. Indeed, its desirable influence upon the state of society can be gained only through this deep personal devotion to it of individuals ; because none but this is genuine religion, and the genuine only can exhibit the genuine power.

I know of nothing to be more earnestly desired, than that men should cease to look upon religion as designed for others, and should come to regard it as primarily affecting themselves ; that they should first and most seriously study its relation to their own hearts, and be above all things anxious about their own characters. His is but a partial and unsatisfactory faith, which is concerned wholly with the state of society in general, and allows him to neglect the discipline of his own affections and the culture of his own spiritual nature. He is but poorly fitted to honor or promote the cause of Christ, who has not first subjected his own soul to his holy government. There are men enough, when Christianity is prevalent and honorable, to lend it their countenance and pay it external homage. We want more thorough, consistent exemplifications of its purity, benevolence, and spirituality. These can be found only in men, who love it for its own sake, and because it is the wisdom of God and the power of God unto salvation, and not simply because it is respectable in the eyes of the world, and favorable to the decency and order of the commonwealth. It is for those who are seeking this end, and for such only, that I write.

Chapter I. The Nature Of Religion, And What We

ARE TO SEEK.

In order to the intelligent and successful pursuit of any object, it is necessary, first of all, to have a definite conception of what we desire to effect or obtain. This is especially important in the study of Religion, both because of the extent and variety of the subject itself, and because of the very different apprehensions of men respecting it. Many are disheartened and fail, in consequence of setting out with wrong views and false expectations. From which cause religion itself suffers ; being made answerable for failures, which are entirely owing to the unreasonable anticipations and ill-directed efforts of those who enlisted in her service, but did not persevere in it.

Let us begin, then, with considering what is the object at which we aim when we seek a religious character. a2

Religion, in a general sense, is founded on man's relation and accountableness to his Maker ; and it consists in cherishing the sentiments and performing the duties which thence result, and which belong to the other relations to other beings which God has appointed him to sustain.

Concerning these relations, sentiments, and duties we are instructed in the Scriptures, especially in the New Testament. Religion, with us, is the Christian religion. It is found in the teachings and example of Jesus Christ. It consists in the worship, the sentiments, and the character, which he enjoined, and which he illustrated in his own person.

What you are to seek, therefore, is, under the guidance of Jesus Christ, to feel your relation to God, and to live under a sense of responsibility to him ; to cultivate assiduously those sentiments and affections which spring out of this responsible and filial relation, as well as those which arise out of your connexion with other men as his offspring ; to perform all the duties to Him and them which appertain to this character and relation ; and to cherish that heavenward tendency of mind, which should spring from a consciousness of possessing an immortal nature. He who does all this is a religious man ; or, in other words, a Christian.

You desire to be a Christian. To this are requisite three things : belief in the truths which the gospel reveals ; possession of the state of mind which it enjoins ; and performance of the duties which it requires. Or, I may say, the subjection of the mind by faith, the subjection of the heart by love, the subjection of the will by obedience. This universal submission of yourself to God is what you are to aim at. This is Religion.

Observe how extensive a thing it is. It is a principle of the mind ; founded upon thought, reflection, inquiry, argument ; and leading to devotion and duty as most reasonable and suitable for intelligent beings.

It is a sentiment or affection of the heart ; not the cold action of the intellectual man alone, in behalf of what is right, but a warm, glowing feeling of preference and desire ; a feeling, which attaches itself in love to the Father of all and to all good beings ; which turns duty into inclination, and pursues virtue from impulse ; which prefers and a3 delights in that which is well pleasing to God, and takes an affectionate interest in the things to which the Saviour devoted himself.

It is a rule of the life ; it is the law of God ; causing the external conduct to correspond to the principle which is established, and the sentiment which breathes, within ; bringing every action into a conformity with the divine will, and making universal holiness the standard of the character.

The Scriptures represent religion under each of these different views. As & principle, it is called Faith ; and in this view is Faith extolled as the essential thing for life and salvation. We are to ' walk by faith/ We are ' saved by faith.' — As a sentiment, it is styled Love. Love to God and man is declared by the Saviour to.be the substance of religion ; and the Apostles, especially John and Paul, every where represent this universal affection as the essence and the beauty of the Christian character. No one can read their language, and compare with it the life of Christ, without perceiving how essentially true religion is a sentiment. — As a law or rule, it is spoken of throughout the

Scriptures. It is a commandment of God, requiring obedience. We are ' to do his will. 5 Christ is the ' author of salvation to those that obey him.' ' If thou wilt enter into life, keep the commandments. 5 ' He who keepeth my commandments, he it is that loveth me.'

In the general complexion of Scripture, and in many particular passages, these several views are united and blended together : thus we are told, that ' the fruit of the spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance ' ; that the blessing of God belongs to the humble, penitent, meek, pure in heart, merciful, and peaceful ; that the Christian character consists in ' whatsoever is true, honest, just, pure, lovely, and of good report ' ; in adding to ' faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity ' ; and ' in denying ungodliness and w r orldly lusts, and living soberly, righteously, and godly.' #

You see then what is the character of the religion which you are seeking. You perceive that it implies the absolute supremacy

a4 of the soul and its interests, over all the objects and interests of the present state ; and that its primary characteristic is a certain state of mind and affections. It is not the external conduct, not the observance of the moral law alone, which constitutes a religious man ; but the principles from which he acts, the motives by which he is governed, the state of his heart. A principle of spiritual life pervades his intellectual nature, gives a complexion to his whole temper, and is the spring of that moral worth, which is in other men the result of education, circumstances, or interest. He is actuated by a prevailing sense of God, and the desire of a growing resemblance to his moral image. He is possessed with the perpetual consciousness of his immortality ; and is not ashamed to deny himself any of the gratifications of the present hour, when thereby he may keep his mind more disengaged for the study of truth and the contemplation of his highest good. Living thus with his chief sources of happiness within him, he bears with equanimity the changes and trials of earth, and tastes something of the peculiar felicity of heaven, which is righteousness, and peace, and joy in a holy spirit ; and, like his master, who sojourned below, but whose affections were above, he does his Father's will as he passes through the world, but has treasured up his supreme good in his Father's future presence.

But if you would discern the full excellence and loveliness of the religious life, do not rest satisfied with studying the law, or musing over the descriptions of it. Go to the perfect pattern which has been set before the believer for his guidance and encouragement. Look unto Jesus, the author and finisher of your faith. In him are exhibited all the virtues which you are to practise, all the affections and graces which you are to cultivate. In him is that rich assemblage of beautiful and attractive excellences, which has been the admiration of all reflecting men, the astonishment and eulogy of eloquent unbelievers, and the guide, consolation, and trust of faithful disciples. In the dignity and sweetness which characterize him, how strongly do we feel that there is much more than a display of external qualities, conformity to a prescribed rule, and graceful propriety of outward demeanor. Nothing is more striking than the evident connexion of every thing which he said and did with something internal. The sentiment and disposition which reign within, are constantly visible through his exterior deportment ; and we regard his words and his deeds less as distinct outward things, than as expressions or representations of character. As in looking on certain countenances we have no thought of color, feature, or form, but simply of the moral or intellectual qualities which they suggest ; so, in contemplating the life of Jesus, we find ourselves perpetually looking beyond his mere actions, and fixing our thoughts on the qualities which they indicate. His life is but the expressive countenance of his soul. We feel, that, though in the midst of present things, he is led by principles, wrapt in thoughts, pervaded by sentiments, which are above earth, unearthly ; that he is walking in communion with another sphere ; and that the objects around him are matters of interest to him, no further than as they afford materials for the exercise of his benevolence, and opportunities for doing his Father's will.

This is the personification of religion. This is the model which you are to imitate. And it is when you shall be imbued with this spirit, when you shall be filled with this sentiment, when your words, actions, and life shall be only the spontaneous expression of this state of mind, — it is then that you will have attained the religious character, and become spiritually the child of God. You will have built up the kingdom of God within you ; its purity, its devotion, and its peace will be shed abroad in your heart, and thence will display themselves in the manners and conduct of your life.

To attain and perfect this character is to be the object of your desire, and the business of your life. You must never lose sight of it. In all that you learn, think, feel, and do, you are to have reference to this end. Whatever tends to promote this, you are to cherish and favor. Whatever hinders this, or in any degree operates injuriously upon it, you are to discountenance and shun. All that gives bias to your passions and appetites, to your inclinations and thoughts, to your opinion of yourself, to your conduct toward others, your private or public employment of your time, your business and gains, your recreation and pleasures, is to be judged of by a reference to this standard, and condemned or approved accordingly. You are to feel that nothing is of such consequence to you as the Christian character ; that to form this is the very work for which you were sent into the world ; that if this be not done, you do nothing, — you had better never have been born ; for your life is wasted without effecting its object, and your soul enters on eternity without having secured its salvation. The provisions of God's mercy are slighted, and for you, the Saviour has lived and died in vain.

It is plain then, that the work to which you address yourself is arduous as well as delightful. It is not to be done in a short time, nor by a few indolent or violent efforts ; not by an excitement of feeling, nor by an exercise of speculative reason, nor by assent to professions, forms, and rites ; not by a love of hearing the word preached, nor by attention to the morals of ordinary life, nor by steadfastness in the virtues which are easy and pleasant ; — but only by a surrender of the whole man and the entire life to the will of God, in faith, affection, and action ; by a thorough imitation of Jesus in the devout and humble temper of his mind, in the spirituality of his affections, and in the purity and loveliness of his conduct. Any thing less than this, any partial, external, superficial conformity to a rule of decent living or ritual observance, must be wholly insufficient. For it cannot mould and rule the character, cannot answer the claims of the Creator upon his creatures, nor prepare for the happiness which Jesus has revealed ; a happiness so described, and so constituted, that none can be fitted for it or be capable of enjoying it, but those who are earnestly and entirely conformed to the divine will. Who can relish the spiritual pleasures of eternity, that has not become spiritually minded 1 Who could enjoy admission to the society of Jesus and the spirits of the just made perfect, that is not like them ? Why should one hope for heaven, and how expect to be happy there, if he have not formed a taste for its habits of purity, worship, and love ?

Be on your guard, therefore, from the first, against setting your mark too low. Do not allow yourself to be persuaded that any thing less is Religion, or will answer for you, than its complete and highest measure. Remember that these things must be " in you and abound." The higher you aim, the higher you will reach ; but if content with a low aim, you will for ever fall short. The scriptural word is Perfection. Strive after that. Never be satisfied while short of it, and then you will be always improving. But if you set yourself some definite measure of goodness, if you prescribe to yourself some limit in devotion and love, you will by and by fancy you have reached it, and thus remain stationary in a condition far below what you might have attained. Remember always, that you are capable of being more devout, more charitable, more humble, more devoted and earnest in doing good, better acquainted with religious truth ; and that, as it is impossible there should be any period to the progress of the human soul, so it is impossible that the endeavour of the soul should be too exalted. It is because men do not think of this, or do not practically apply it, that so many even of those who intend to govern themselves by religious motives, remain so lamentably deficient in excellence. They adopt a low or a partial standard, and strive after it sluggishly, and thus come to a period in religion before they arrive at the close of life. Happy they, who are so filled with longings after spiritual good, that they go on improving to the end of their days.

Chapter II. Our Power To Obtain That Which We Seek

The account which has been given of religion in the preceding chapter, shows it to be consonant to man's nature, and suited to the faculties with which God has endowed him. His soul is formed for religion, and the gospel has been adapted to the constitution of his soul. His understanding takes cognizance of its truths, his conscience applies them, his affections are capable of becoming interested in them, and his will of being subject to them. There can be no moment of existence, after he has come to the exercise of his rational faculties, at which this is not the case. As soon as he can love and obey his parents, he can love and obey God ; and this is religion. The capacity of doing the one is the capacity of doing the other.

It is true, the latter is not so universally done as the former ; but the cause is not..

that religion is unsuited to the young, but that their attention is engrossed by visible objects and present pleasures. Occupied with these, it requires effort and pains-taking to direct the mind to invisible things : to turn the attention from the objects which press them on every side, to the abstract, spiritual objects of faith. Hence it is easy to see, that the want of early religion is owing primarily to the circumstances in which childhood is placed, and next to remissness in education. Worldly things are before the child's eye, and minister to its gratification every hour and every minute ; but religious things are presented to it only in a formal and dry way once a week. The things of the world are made to constitute its pleasures ; those of religion are made its tasks. It is made to feel its dependence on a parent's love every hour ; but is seldom reminded of its dependence on God, and then perhaps only in some stated lesson, which it learns by compulsion, and not in the midst of the actual engagements and pleasures of its little life. It partakes of the caresses of its human parents, and cannot remember the time when it was not an object of their tenderness ; so that their image is interwoven with its very existence. But God it has never seen, and has seldom heard of him ; his name and presence are banished from common conversation, and inferior and visible agents receive the gratitude for gifts which come from him. So also the parent's authority is immediate and visibly exercised, and obedience grows into the rule and habit of life. But that of God is not displayed in any sensible act or declaration ; it is only heard of at set times and in set tasks, and thus fails of becoming mingled with the principles of conduct, or forming a rule and habit of subjection. In a word, let it be considered how little and how infrequently the idea of God is brought home to the child's mind, even under the most favorable circumstances, and how little is done to make him the object of love and obedience, in comparison with what is done to unite its affections to its parents ; while, at the same time, the spirituality and invisibility of the Creator render it necessary that even more should be done ; — and it will be seen that the want of an early and spontaneous growth of the religious character is not owing to the want of original capacity for religion, but is to be traced to the unpropitious circumstances in which childhood is passed, and the want of uniform, earnest, persevering instruction.

I have made this statement for two reasons. First, because I think it points out the immense importance of a religious education, and is an urgent call upon parents for greater diligence in this duty. No parent will deliberately say, in excuse for his neglect, that his children are incapable of apprehending and performing their duty to God. He will perceive that the same operation of circumstances and of unceasing influences, which has made them devoted to him, would make them devoted to God ; and religion is that state of mind toward God, which a good child exercises toward a parent. It is the same principle and the same affections, fixing themselves on an infinitely higher object. Let parents be aware of this, and they will feel the call and the encouragement to a more systematic and affectionate attention to the religious instruction of their children.

I have made this statement, moreover, because it offers a guide to those who have passed through childhood without permanent religious impressions, and are now desirous of attaining them. It is principally for such that I write. They may be divided into many classes ; some more and some less distant from the kingdom of God ; some profligate, some indifferent; some with much goodness of outward performance, but with no internal principle of faith and piety ; and some without even external conformity to right. But however differing in their past course of life, and in the peculiar habits and dispositions which characterize them, in one thing they now agree, — they are sensible of their errors and sins, and desire to apply themselves to that true and living way, which shall lead them to the favor of God and everlasting life. They feel that there is a great work to be done, a great change to be effected, either internally, or externally, or both, and they are desirous to learn in what manner it shall be effected.

To such persons the statement which I have made above may be useful. Let them look back to it, and reflect upon it. God has given them powers for doing the work which he has assigned to them. That work is expressed in one word — the comprehensive name Religion. That work they should have begun and perseveringly pursued from their earliest days. But they have done otherwise. They have wandered from duty, and been unfaithful to God. They have gone far from him, like the unwise prodigal, and wasted the portion he gave them in vicious or unprofitable pursuits. They have cultivated the animal life ; they have lived - according to the flesh. ; They need to cultivate the spiritual life ; to live ' according to the spirit.' There is an animal life, and there is a spiritual life. Man is born into the first at the birth of his body ; he is born into the second, when he subjects himself to the power of religion, and prefers his rational and immortal to his sensual nature. Daring his earliest days he is an animal only, pursuing, like other animals, the wants and desires of his body, and consulting his present gratification and immediate interest. But it is not designed that he shall continue thus. He is made for something better and higher. He has a nobler nature and nobler b2 interests. He must learn to live for these ; and this learning to feel and value his spiritual nature and to live for eternity ; this change from the animal and earthly existence of infancy, to a rational, moral, spiritual existence, — this it is to be born into the spiritual life. This is a renovation of principle and purpose through which every one must pass. Every one must thus turn from his natural devotion to things earthly to a devotion to things heavenly. This change it is the object of the gospel to effect ; and we seek no less than this, when we seek the influence of the gospel on our souls.

Now the persons of whom I am speaking have not yet acquired this new taste and principle. It has made with them no part of the process of education. It is yet to be acquired. They are desirous of acquiring it. Let them first be persuaded of its absolute necessity. Until this is felt, nothing can be effectually done. Without it there will be no such strenuous effort for religious attainment as is necessary to success. Many persons have at times, some have frequently, a certain conviction upon their minds that they are not passing their lives as they ought, and they make half a resolution to do differently. They are ill content with their condition, they long to be free from the reproaches of conscience, they wish to be assured that their souls are safe. But although uneasy and dissatisfied, they take no steps towards improving their condition, because they have no proper persuasion of its absolute necessity. They must be deeply convinced of this. They must strongly feel that a state of indifference is a state of danger ; that they are on the brink of ruin, so long as they are alienated from God, and governed by passion, appetite, and inclination, rather than a sense of duty. And such is the power of habit, that they in vain hope to be delivered from its bondage, and to become consistent followers of Christ, unless a strong feeling shall lead them to make a resolute, energetic effort. If they allow themselves to fancy that it will be time enough by and by ; that, after all, the case is not very desperate, but can be remedied at any time ; and that it would be a pity yet to abandon their pleasant vices ; — then there is no hope for them. They are cherishing the most dangerous of all states of mind ; b3 a state, which prevents all real desire for improvement, is continually weakening their power of change, and absolutely destroys the prospect of amendment. They must begin the remedy by a persuasion of its necessity. They must feel it so strongly, that they cannot rest content without immediately subjecting themselves to the dominion of religion, — as a starving man feels the necessity of immediately applying to the search for food. No man will give himself to the thoughts, studies, devotions, and charities of a religious life, who does not find them essential to the satisfaction and peace of his mind, that is, who is satisfied without them. Cherish therefore the conviction of this necessity. Cultivate by every possible means a deep persuasion of the truth, that the service and love of God are the only sufficient sources of happiness ; and that only pain and shame can await him, who witholds his soul from the light and purity for which it was made.