Inferences growing out of or consistent with the principles of the preceding discussion-Doctrines of religion viewed in relation to our spiritual necessities-Mode of justification- Due esteem of divine grace-Operation of faith-Its effects rational-Agency of the Spirit-His fruits contrasted with the works of the flesh-Just deductions of reason- -Contra- riety of Christianity to our corrupt nature a proof of its divine origin-Reason competent to judge of this-The assistance it gives to faith-Obligation it imposes on us to believe strongly-Justness of our thoughts of God depending on the purity of our hearts-Conceptions of holy men contrasted with those of the wicked-Necessity of a light that tries and POPULAR INFIDELITY. CHAPTER I. Vanity of man separate from his immortality-The chances of being finally lost-Plans and hopes of safety-Strange contrariety of faith and practice—Deep delusion—The art and success of spiritual foes-Infidelity not readily owned-Persons chargeable with it in practice-The Reader-His candour-His interest in the subject-Its difficulty no discouragement. THE transient nature of his existence, as well as the little he can know and do at best, stamps an inexpressible meanness on man, if we contemplate him aside from the hope of immortality. But regarding him as destined to live beyond the present scene, to live in bliss or wo, in glory or dishonour, according to the character of his agency here, every thing about him seems important. Indeed, the danger is, that our respect for him as a being of this high destiny, may hinder our being duly shocked with his degeneracy, when he voluntarily forsakes the end of We his existence, and assumes a character, which, had it been his by creation, would only awaken surprise and distrust of the wisdom of his Creator. should, in that case, see nothing in it for admiration, but every thing for wonder and dissatisfaction. But, mean as it would then appear, we now seem to be little offended that the multitude live as without knowledge or concern for their immortality. The hope they have of living for ever, and of answering ends suitable to so noble a design, serves, it may be, to raise them in their own estimation, but has no control over their pursuits; and looking to their improvidence and their passion for sensible things, we see little prospect of their recovery to spiritual life. This, however, is not the worst of their condition. They have lost all right perceptions of their own character and of the objects which they must understand and love as the appointed means of renewal, and yet follow their convictions, such as they are, without doubting that they are right; so that the chief danger that they will fall short of their calling, seems to arise from their disposition 'to order their own steps,' and to confide in their own views, without making due allowance for their nature and its proneness to misconception. Almost every one has a plan or hope of being saved, which supposes his character to be very different from what it really is. We never find any one living in the quiet expectation of being for ever depraved and miserable, but the great majority are living quietly in a practice that tends directly and strongly to this result. They continue in a practice which they pretend not to justify as innocent, and can hardly be said to consider as sinful, yet a practice which has confessedly deceived thousands, and in which thousands have confessedly perished. Still, they apprehend no evil, and cherish a secret expectation that all is to turn out well with them in the end. They have no idea of things as they are; they judge not of themselves as of others; they are in a deep sleep, and the most that can often be done, is to keep them wakeful enough for worldly dreams; and did they but think them dreams, they would soon perceive themselves poor and destitute, without any reasonable concern or action for relief. But they do not so think; the god of this world surrounds them with a false effulgence, which confuses their vision, and gives a deceptive appearance to every object, and the true light which clears the reason and the affections 'shines not unto them.' Like some creatures we know, they seem to see best through a medium which is dark to nobler beings, and that object which should give light and joy is without glory to them, lulling |