Practical hints to believers in the gospel of universal grace and salvation ...

Front matter

i

: tfrmg $i ®0npt$$.

UNITED STATES OF AMERICA. |

Preface

Is it a sectarian book? If such should be the honest inquiry in relation to this humble work, duty prompts us to say, that it was prepared, as its title indicates, for the special reading of those who believe in the Gospel of Universal Grace and Salvation. Yet it is confidently believed, that the true Christian heart, wherever it may be found, will not seriously object to its practical sentiments. Although men may differ in matters of faith, there is a pleasing agreement in the testimony of all Christians, on the subject of practical righteousness.

While the author regrets, that he could not have presented, with more ability, the important subjects herein advanced, he deems no apology necessary for the appearance of a work like this. It is well known to the Universalist public, that for years past we have been in a state of doctrinal controversy ; that we are still there ; and that the main energies of our devoted leaders in Zion, are necessarily exerted in defence of " the

PREFACE.

faith which was once delivered unto the saints." Great revolutions are going on in the religious and moral world ; and while mind meets mind in the conflict of opinions, it should not be forgotten, that there are thousands, who need not so much to be strengthened in theoretical as in practical faith ; who have, by diligent inquiry, become acquainted with the arguments in favor of gospel truth, — but who need the practical application of that greatest argument of all, — "a well ordered life and conversation," to complete them in Christian discipleship. To such this book is presented ; and while it is not expected, that the seeker after controversial logic, or the mere professor of religion, will be much entertained in its company, it is devoutly hoped, that to many an humble spirit, seeking to know and to do the will of God, it may prove a cheerful visitant, — a profitable companion.

Chapter I. The Christian Religion

Controversy on Religion. —The Test. — Christianity ; its superior Claims. — Infidel Statement. — Words of Christ. — True and False Religion. —The Jewish and Christian compared. — Universal Spirit of Christianity. — Its Doctrines and Precepts. — Belief in Jesus Christ. — Nature of true Faith. — Simplicity of the Christian Religion. — Good Works better than Abstract Faith. — New Testament Illustrations. — Active Righteousness required.— Religion traced to the Divine Attributes. — Duties growing out of a Knowledge of them. — Christianity blends Doctrine and Practice. — Language of Jesus. — Truth should be applied. — Extract. — Object of this Work. ... 9

Chapter II. Self-examination

Duty of Self-examination.— Its Nature.— Neglect of it among Christians. — Saviour's Direction. — The Faults of others are not to engross too much of our Attention. — The Inquiry we should institute with our own Hearts.— Apostolic Testimony.— A Course of Questions proposed.— Language of Hannah More,

How Self-examination should be carried on : with Trust in

God : with Sincerity : with Impartiality : with a Resolve to profit: to overcome our Secret Sins. — The true Standard to be kept before us. . . . • • .26

4 C ONTENTS .

Chapter III. Watchfulness And Prayer

Religious Life one of Exertion. — Contention of Flesh and Spirit. — Saviour's Direction. — Paul's Representation. — Works of Flesh and Spirit contrasted. — Christian's Duty. — Watchfulness. — The Christian must act against various adverse Influences. — Growth of Religion in the Soul. — Progression. — Two Representations of Christian Life : the Race and Combat: Remarks on them. — Christian in Danger of Falling. — Resolutions recommended. — Prayer. — Saviour's Injunction.— His Example. — Nature and Design of Prayer. — God Unchangeable. — Influence of Prayer on Man. — Lord's Prayer: Remarks thereon. — Utility of Prayer under all Circumstances. — Secret Prayer: its Advantages. — Neglect of Prayer; Evil Effects of it. — A Question. — Answer to it in Language of a popular Writer. — Unbelief caused by restraining Prayer. — Seasons of Prayer. — Directions to be observed. . . 40

Chapter IV. Government Of The Tongue

Apostle's Description. — Evils of the Tongue. — 1. Gossip. Unprofitable Talk. — Remarks on others. — How to be made. — Gossipping a great social Evil. — 2. Slander. Causes of it. — Example cited. — Silence, under certain Circumstances, criminal. — Slander among contending Sects : in the Religious and Political World. — Evil Conduct of others sometimes to be noticed. — How to speak of their Failings. — A good Remark. — Anecdote of Peter the Great. — Story of Pambus. — Example of Jesus. — 3. Lying. Christians in Danger of this Sin. — An Example. — Mrs. Opie's Classification of Lies. — Aristotle's Remark. — Addison's Statement. — Dr. Johnson's Opinion and Practice. — Paley's Definition. — Duty of the Christian drawn from the Scriptures. — 4. Cursing and Swearing. Cursing contrary to the Spirit of Christianity. — The Christian's Imprecation. — Prevalence of Swearing.— Strange Facts in relation to it. — Directions of Scripture. — Sinfulness of Swear-

CONTENT S ing made evident. — Its pernicious Tendency. — Tillotson's Saying. — Speech to be used in Honor and Praise of God. — Vulgarity and corrupting Communications to be avoided. — Apostle's Direction. . . . . . .66

Chapter V. Culture Of The Mind

A Popular Mistake. — Christian Growth required. — Directions from the Scriptures. — All the Faculties and Powers to be exercised. — Extract. — The Mind the Seat of Enjoyment. — Connexion of Body and Mind. — Health to be studied. — Obedience to Physical Laws requisite. — Neglect of this. — Living to Christ. — Religion to be carried into the Whole of Life. — Extract. — An Error of Christians. — The whole Man to be influenced. — Duties. Suppression of sinful Desires. — Control of the Passions. — Correction of wrong Habits. — Means. Books. — Extract. — Bacon's Direction.— Meditation.

— Social Intercourse. — Intervals of Life to be improved. — Paley's Remark. — Extract. — Christianity as connected with Human Learning. — Infidel and Christian moral Greatness.

— Extract. — Union of Philosophy and Religion. . . 82

Chapter VI. Improvement Of Time

Flight of Time. — Shortness of Life. — Importance of wisely improving Time. — Scripture Commands. — Christian's Duty. — Old and New Testament Teachings. — Example of Jesus. — Apostolic Example. — Christian Religion implies Diligence. — How shall Time be most advantageously employed ? — Habitual waste of Time in the various Departments of Life. — Two Things to be observed. — 1. Early Rising. — A Doctrine of the Scriptures. — Practised by Men of Eminence and Usefulness. — Buffon's Testimony.— Frederick of Prussia.— Peter the Great.— Dr. Doddridge— Morning a fit Season for Business or Devotion.

— Mr. Robinson's impressive Language. — Morning a Season of peculiar Interest to the Christian. — 2. Proper Arrangement

O CONTENTS.

of Time — Need of this. — Examples cited. — Bonaparte. — Washington. — Franklin. — Wesley: Anecdote of him. — Dr. Johnson's View of Time. — Allowance for individual Circumstances. — A prevalent Error considered. — It should be overcome. — Extract.— Fragments of Time to be improved. — A Case in Point. — Living well : what is it ? — Poverty of the Mind. — Doddridge's Verse. — Dr. Scott's Language. — Lamentable Thought. — Advice to the Christian. . . 103

Chapter VII. Reading Of The Scriptures

Importance of Acquaintance with the Scriptures. — Testimony of Eminent good Men. — Investigation of Scripture. — Objects. — 1. To enlighten the Understanding. — Free Inquiry. — Dr. Clarke's Testimony. — Errors of Christians in relation to the Study of the Scriptures. — Their Duty. — A practical Contradiction. — General Directions. — Extract. — 2. To improve the Heart. — Practices to be observed. — 1. Read with Attention. — Miss Sedgwick's Remarks. — H. Newcomb's. — 2. Read alone, if possible. — Retirement favorable to moral Improvement. — 3. Read with a prayerful Spirit. — Encouragement to do this. — Reason why many are not guided into the Truth by reading the Scriptures. — 4. Read with Humility. — Extract. — Lack of Humility a Cause of Skepticism. — 5. Read to apply the Truth to ourselves. — Plainness of the Scriptures. — 6. Regular stated Seasons to be employed in reading them.— Shameful Neglect of this Duty.— An Appeal. — Conclusion. ....... 120

Chapter VIII. Christian Institutions

An Error. — The Christian Sabbath. —Public Worship. — The Christian Ministry : Support of it. — A Fault. — Murray's Opinion. — Punctual Payment necessary. — Hearing Noted Preachers. — Attendance on Public Worship. — Certain Characters noticed. — Extract. — Causes of neglect of Public Worship. — Lack of Inclination. — Dislike of Preacher. — Ex-

CONTENTS. i

tract.— False Pride. — Conceited Wisdom. — Giving Attention to the Word. —Parable of the Sower. — Thought requisite. — Short Memories. — Extraet from Buck.— Conference Meetings. — They should be encouraged. — Difficulties. — Benefits of Social Meetings. — Advice to Believers. — Examples cited.

— The Church Institution. — Objection to the Formation of Churches. — Reasons in Favor. — The Lord's Supper.

— Who should join in its Observance. — Scruples and Doubts considered. — Church Relationship. — Dealing with offending Members. — Extract from Rev. Mr. Innes. — Baptism. — Dedication of Children. — Sabbath Schools. — Vindication

of them. — Their great Utility. — Extracts. — Christian Zeal. 140

Chapter IX. Fruits Of The Spirit

1. Love. Apostle's Definition of it. — Its universal Application.

— Lack of it among Christians in past Ages. — Bigotry of the present Day. — Love to God. — Great Mistake on this Subject. — Poetic Illustration. — Christians should love all. — Effect of this among all professing Christians. — 2. Joy. Habitual Gloom incompatible with Religion. — A Mistake. — Scripture Language. — Christians should be truly Joyful, — Reasons. — 3. Peace. Scriptural Representations. — An Objection considered. — Christianity opposed to War, Persecution, and Violence. — Causes of Wars and Conflicts

Happy Effects of Christianity. — A Definition of Christian Peace. — 4. Long-suffering. Forbearance : Contentment : Cheerful Submission to the Allotments of Providence. — 5. Gentleness. Its Nature. — Divine Origin. — Christian's Neglect in this Matter. — Dr. Clarke's Language.

— Mistake in Living. — 6. Goodness. Definition. — Benevolence. — Directions from Scripture. — Covetousness among Christians. — Allan Cunningham's Remark. — Profession and Principle contrasted. — 7. Faith. Importance of Fidelity.

— God's Faithfulness. — Faithfulness of Jesus, and his Apostles. — Inference. — 8. Meekness. Illustrated by Scripture Contrasts. — Anger subdued by Meekness. — Just Indignation.

— Scripture Directions.— Humility allied to Meekness. — Lack

CONTENT S .

of these Virtues. — Meekness not opposed to moral Courage. — Bishop Hall's Remarks. — 9. Temperance. Meaning of the Apostle. — Erroneous Views. — Bad Practices of professing Christians. — Temperance and Health connected. — Present Duty of Christians. — A crying Evil. — Drunkenness denounced in the Scriptures. — Temperance needful in all Things. . 187

Chapter X. The Christian's Gain

Great Advantage of the Believer. — I. He is taught of God : in Nature and in Revelation : in his Character and Attributes. — His Wisdom : in Creation. — Scripture Language. — Provision for Man's spiritual Welfare. — Heavenly Wisdom denned. — His Power : in his Works. — Language of the Scriptures. — Moral Power. — Its Work made known in the Gospel. — His Goodness : Scripture Proofs. — Divine Goodness taught most clearly in the Gospel. — Believer's View of it. — His Justice: the Foundation of Christian Hope. — Scripture Language. — His Mercy : most clearly taught in the Scriptures. — Practical Tendency of the Doctrine of Mercy. — His Truth : The Promises. — Believer's Assurance. — The Bible. — Believer's Security and Prayer. — 2. He rejoices in the Government of God. — All Things for Good to Believers. — Apostolic Examples. — Existence of Evil. — Believer's View of it — An Illustration. — God a Father. — Influence of this Truth. — 3. He has Faith in Jesus Christ as the Saviour of the World. — Statement of this Faith — Views of Christ. — Of other Christian Denominations. — Importance of the Gospel. — Present Salvation. — Bread of Life. — Institutions. — 4. He seeks to be spiritually minded. — Reasons why — His Inquiry. — His Private Devotions. — 5. He seeks to enjoy the present Life. — By avoiding Sin. — By doing Good. — Right View and Enjoyment of Life. — 6. He triumphs over Death. — Ground of his Hope. — Its Inspiration. — The Gospel Believer represented. — Conclusion. . . . . . . .229

TO

UNIVERSALISTS.

Chapter I. The Christian Religion

The wonder has often been expressed, why there should be so much controversy in the world on the subject of religion. This wonder, however, would have been lessened, had religious partisans, on all sides, instead of wrestling with their utmost strength to sustain their own doctrinal creeds, applied themselves diligently to the work of searching out the best principles to operate on the human heart, following them up to their great source, and ascertaining how they should be disseminated among men to the best advantage. After all that learning can suggest, and deep wisdom utter, the good practical sense of mankind is able to judge in relation to these subjects ; and had it been duly consulted in past ages, there would not have existed so much selfishness, bigotry, and persecution in the ranks of Christian professors, nor so much secret and open opposition to the cause of the Redeemer, by the ignorant and unbelieving.

A religion, that is not equally good in practice as in 1 theory, cannot be a reasonable or useful one, whoever may defend it, and however great may be the number of those who profess and believe it. It must exist somewhere else besides in a name ; and in order to test its utility, men must be drawn to embrace it by some more powerful inducement, than merely its antiquity or its outward associations of greatness.

How then shall the strength and virtue of a religion be tested ? The answer is, by its practical effects. Here is something of which men can judge, if their reason is free, — and judge correctly, too. When any religious system is presented to them, they have only to examine its pretensions, and ask themselves what would be its natural effect were it carried into practice ; and having found that which meets, in the best manner, the nature and wants of the human race, they need not hesitate to pronounce it the safest to adopt.

We pronounce Christianity the best of all moral systems for adoption among men. We do thus, because we have been educated under its influences. Yet we would not let this consideration be the only one in support of our opinion. We would call for the test, so that others, as well as its professed friends, may give us their views of practical Christianity. We revere this above all other systems, because it is so completely adapted to mankind. No matter where they may be found, or under what circumstances ; whether they be Greek or Jew, bond or free ; whether they have certain objects of worship, or whether they are destitute of all. If in darkness and ignorance, here is a spirit which can enlighten and instruct them ; if partially moralized, this will aid them in a clearer advancement ; and if enlightened and refined, this will appear still more attractive and exalting.

And herein do we perceive an insurmountable evidence of the divine origin of Christianity. The words of a bitter and hardened opposer of the Christian faith are, doubtless, true. " No good and amiable heart could for a moment think of yielding its assent to so monstrous an idea, as that error could possibly be useful, — that imposture could be beneficial, — that the heart could be set right by setting the understanding wrong, — that men were to be made rational by being deceived, and rendered just and virtuous by credulity and ignorance."*

To remove all scruples from the minds of those who examine Christianity, we have a rule given by which even the most unlettered individual can be satisfied in respect to its genuineness. The great Teacher himself declares, " If any man will do God's will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." No reasonable mind can object to this. Jesus was willing to rest the claims of his religion on the ground of its practical utility ; a course not usually adopted by impostors. Hence, in the light of this direction, we say to the world, let the religion of Jesus Christ be judged of in this manner ; let him who would know of God's doctrine, do his will, as that will is revealed in his Son ; and then, if he is not wiser, better, happier, and far more exalted in the scale of being than he otherwise would be, he may consider Christianity a delusion, and its author some other person than an inspired messenger of the Most High ; — but not till then.

" Imposture shrinks from light, And dreads the curious eye ; But Christian truths the test invite, They bid us search and try."

* Taylor's Diegesis.

As religion is the subject of our present inquiries, it is well that we understand the meaning of this term ; for it has been used with equal sincerity, " by saint, by savage, and by sage." The Pagan is religious ; the Mahometan ; the Christian ; that is, according to the convictions of their consciences. The word religion signifies, an obligation by which men are bound by their feelings to some superior power, and their convictions of certain requirements and duties demanded of them. Whatever men think of the being they worship, and his requirements of them, this, theoretically speaking, is their religion. But all religion is not pure. In illustration of this, the reader will observe one remarkable trait in the character of that people to whom our Saviour first came as a teacher from God. They were extremely religious. Their tythes of mint, anise, and cummin, were all punctually paid, their phylacteries made broad, their faces disfigured, and their prayers repeated with scrupulous precision. Yet they were justly condemned as hypocrites by the Saviour. For, with all their religion, they could despise the Gentiles, devour the substance of the widow and fatherless, bind heavy burdens and lay them on men's shoulders, and draw near unto God with their lips, while their hearts were far from him. " They trusted in themselves, that they were righteous, and despised others." They "omitted the weightier matters of the law, judgment, mercy, and faith." Their religion was vain.

The apostle Paul, previous to his conversion, possessed this religion. He says, " I profited in the Jews' religion above many of my equals, being exceedingly zealous for the traditions of my fathers." His zeal prompted him to persecute the disciples of Christ by all means in his power ; being, as he says, " exceedingly mad against them/' and following them with imprisonment, torture, and death. Those who possessed this religion crucified the Son of God, after rejecting him as their king, and turning a deaf ear to all his faithful instructions. His religion was too simple, — too void of ostentation for their approval. It was not sufficiently connected with popularity, as the world understood this term ; because it sought not the honor that cometh from men. It levelled all distinctions, made the Gentiles equal with the Jews, brought down the wall of partition between them, and declared the salvation of God to the whole world.

The vanity of the corrupted Jewish religion is plainly seen in its forms and ceremonies, while true benevolence and mercy had no place in it. How then does the Christian religion differ from this ; and in what does it consist ? Let us consider. It should be known by all who pretend an acquaintance with Christianity, that its religion is not confined to professed Christians only. There may be those who have never heard the name of Christ, and who believe not in his holy mission to the world, who are, nevertheless practising the very principles which he laid down as necessary to govern the children of men. Such instances are found in the New Testament. Cornelius, though a heathen, is commended as " a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway." And Lydia, a seller of purple, though neither a Jew nor a Christian, is said to have been a worshipper of God, and one whose heart God had opened before she had heard the preaching of Paul.

The truth here set forth teaches us the nature of

Christianity, — that it lives in principle rather than in name ; that its spirit is the same in all ages, among all people. It is of universal application. Its divine Author is represented as a universal teacher. Whether his disciples shall come from the ice-bound shores of the north, or the sunny plains of the tropics ; from the inland deserts, or islands of the sea ; from the savage haunt, or civilized court ; he has one code of laws to teach them ; one universal spirit to breathe upon them. He has no special rules for the benighted heathen, or the more enlightened inhabitant of a civilized community. He speaks to all, in a language that admits of no exclusive application ; in a sentiment bearing upon it the impress of heaven, and commending itself to the human soul, by its own intrinsic worth. " Whatsoever ye would that men should do unto you, do ye even the same unto them, for this is the law and the prophets." So said Jesus; and in this same broad, universal spirit spake his apostle, when he said to his believing brethren, " Whatsoever things are true, whatsoever things are honest, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things." If Christianity, then, is of such universal application, it is possible, that those who have not become acquainted with the particular precepts of the New Testament, may be living in accordance with certain of them ; and so far they are practical Christians. This is one of the most humiliating and profitable considerations which can possibly enter the mind of the enlightened Christian ; and will generally prove a good antidote for bigotry.

When we say, that Christianity is of universal application, we mean, that its doctrines and precepts are given for the reception, happiness, and peace of all. The doctrines of Christianity are those which concern all. They declare a God of wisdom, power, justice, mercy, truth, and love ; a Saviour sent by him to instruct his creatures : they record the sublime teachings of Jesus ; his death and resurrection ; and the truth, that all men are to be raised to immortal life, and made " as the angels of God in heaven." These things concern the interest and well-being of man. He is a creature of change, sorrow, and death. He wishes to know something that can speak peace and joy to his spirit, amid the vexations and losses of life. To this end the doctrine of Christianity is sufficient for him. The Christian precepts contain our duty to God and our fellow-men. They speak alike to all ; and if they were practically observed by mankind, the moral evils that now beset and torment them, would be overcome, and peace and happiness would everywhere prevail.

In order to be a true Christian, in theory and in practice, the first step required, is a belief in Jesus Christ ; — not a mere assent of the understanding to the truth of his history or his religion ; not a mere declaration before men, that Jesus is the Christ, with a view to give glory to God by such an act. All this would signify nothing. We have already too many such believers as these ; men who talk almost unceasingly on Christian doctrines ; who can quote the Scriptures, and surmount the objections of opponents, and illustrate truth, fluently, dexterously, and with all the clearness of demonstration, but who know but little or nothing of practical religion. Such are not true believers in Jesus Christ. He will inform us of the nature of true belief in him. " Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life." " If ye continue in my word, then are ye my disciples indeed." " Ye are my friends, if ye do whatsoever I command you." Faith in Christ is not enough, unless we obey his word. Mere profession of belief is no evidence of Christian principle. Professors may be hypocrites. The heathen or infidel may be living in practice of many of the Christian virtues, while the loud professor of the religion of the Nazarene is Christian only as he has espoused the name. " Hereby we do know that we know him, if we keep his commandments. He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him, verily, is the love of God perfected. Hereby know we that we are in him."

Belief in Jesus Christ, therefore, signifies not only faith in him, as the Saviour of the world, but a practical observance of his precepts ; obedience to the divine commandments. This is the sure evidence of Christian discipleship. Jesus came to instruct men, and make them better. He therefore " left us an example, that we should follow his steps." He is now " set before us," as the pattern of Christian life, and we are directed to look to him. Trusting in his word, we shall learn, that true religion is the submission of all our powers to God. It is a belief in him as the Creator, Ruler, and Father of all, and love to him that worketh continual, cheerful obedience. It is not the subjection of the slave, but the willing submission of a child. This is religion.

It may be objectep 1 , that this is too brief and simple a definition of religion. Let those who think so, consult the New Testament, and they will be informed, that true religion consists in doing good. Hear the New Testament definition of religion. " Pure religion and undefiled before God and the Father, is this, to visit the fatherless and widows in their affliction, and to keep one's self unspotted from the world.'*' This is plain. " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets." This is also plain. And yet what a mysteriousness has been thrown around the subject of religion by multitudes of the great and the good in the Christian church ! Animal excitement, nervous affection, dreaming, vision, rapture, protestation of implicit faith in creeds, forms, and ceremonies ; all these, and many other things, have been taken for religion. Sermon after sermon has been preached, exhortation after exhortation given, volume after volume written ; all tending to show in what true religion consists ; and how it is to be sought, obtained, and practised. While some have been the wiser and better for instructions thus received, others have been confused and lost in error, unbelief, and sin ; all in consequence of not being guided by the true, simple instruction of the Gospel. They have been led to consider religion as something foreign from strict morality or practical righteousness ; a kind of spiritual abstraction, better fitted for the cell of the monk, than for the every-day business and bustle of life. Christian truth, however, teaches a different lesson.

Let it not be said, that our definition of religion causes it to appear cold. We do not say, that every one whose general moral deportment is unexceptionable, is a religious man, in the full meaning of the term. Such an one maybe greatly lacking in theoretical faith, and deficient in fervor of spirit. Yet this we say, that he has the best part of the religion of Christ. If he have wrong faith, and comparatively little feeling, and yet performs good deeds, he would be more acceptable to God, than if he had "faith so that he could remove mountains," and rapture accordingly ; and yet lacked that love which prompts to righteous, holy action. A certain lawyer once came to Jesus with this question : " What shall I do to obtain eternal life ? And he said unto him, what is written in the law ? How readest thou ? " He repeated to Jesus the substance of the law, which was, love to God and his neighbor. " Thou hast answered right," said the divine instructed " this do, and thou shalt live." So with a certain ruler, who asked him the same question. " Good Master, what shall I do to inherit eternal life ? " " Thou knowest the commandments, Do not kill, do not commit adultery, do not steal, do not bear false witness, honor thy father and thy mother." To this was added another condition, which was, to " sell all that he had and give to the poor." But as this drew largely upon his benevolence, (the very thing intended by Jesus,) he could not comply with it. " He went away sorrowing, for he was very rich." Had Jesus only required the adoption of a certain form of faith, or prayers, or customary sacrifices in this latter instance, he might have secured a disciple at once. But no such proposal was made, because this would have been contrary to the spirit of his religion. This spirit is clearly set forth in the parable of the good Samaritan. The Jews considered the Samaritans destitute of religion, and had no dealings with them. But mark ! while the religion of the Priest and the Levite caused them to pass by the suffering man without offering him relief, the outcast Samaritan condescended to pity and relieve even his enemy the Jew. The truth is here plainly set forth, that even an unbeliever, who performs a good action, is worthy of greater praise than a delinquent believer, who only thinks righteousness, but refuses to make it manifest in his deeds. " God is no respecter of persons, but in every nation, he that feareth him and worketh righteousness is accepted of him."