Essays on the Distinguishing Traits of Christian Character

There is a hope that is as an anchor to the soul; and there is a hope that is as the spider’s web. The former is built on the Rock of Ages; the latter on the sand. The one perisheth ?vhen God taketh away the soul; the other is sure and steadfast, entering into that which is within the vail.

The hope of the Christian is founded on evidence. The disciple of Jesus is ready to give an answer to every one that asketh him a reason oJ the hope that is in him. He is horn of the incorruptible seed. His hope maketh not ashamed, bemuse the love of God is shed abroad in his heart by the Holy Ghost rvhich is given unto him.

The hope of the self-deceived is founded on presumption. He is wrapt up in false security. A deceived heart hath turned him aside. There is a lie in his right hand. He hnagines he is right, while he is fatally wrong; he hopes he is going to heaven, while he is in the broad wav to hell.

vi Introduction,,

It is no inconsiderable thing, therefore, to possess the spirit of real religion. Multitudes substitute the shadow for the substance, and rest satisfied with a mere name to live. It is indeed no inconsiderable thing to have actually passed from death unto life. Multitudes cherish the hope of the divine favour, who will at last be confounded with disappointment, and sunk deep in despair. Let the reader, therefore, sit down to the following pages w ith this solemn question before him: Am I the friend of God, or am I His enemy? It will be too late to put this question by and by. Perhaps you fear that you are God’s enemy. Perhaps you hope you are His friend. To aid you in deciding this interesting point, is the design of the following pages. There are some things that are neither for nor against you; there are others that are decisively in your favour. The first five Essays will exhibit several traits of character, that cannot be relied on as conclusive evidence of genuine religion. The last ten will exhibit several that may be relied on, without danger of deception.

The importance of the subject constrains the writer to use great freedom and plainness. The plahmess which he has used, also constrains

Introduction, vii

him to be his readers to suspend their decision of the solemn question before them, until they shall have taken a full view of the subject. If any thing should be said that wounds them, let them remember, it is the “wound of a friend.” The honour of God, the value of the soul, the awful retributions of eternity, all make me more solicitous to save you, than to please you.

Searcher of hearts! send out thy light and thy truths and let them lead me. Discover their deception to the self-deceived, and make thy dear children strong in the grace that is in Christ Jesus

New-York, OctoUr 5thy 1813.

Jman looketh on the outward appearance. It is not by a few that visible morality is viewed as the narrow way which leadcth to life. It would be an impeachment of the understanding of my readers, to say that mere morality is not conclusive evidence of Christian Character, were it not for the multitude of hopes that are buili upon this crumbling basis. An unblemished moral character is in itself so amiable, that it not only commands the respect and esteem of others, but secures the confidence of those who possess it. If a man is honest, industrious, and temperate; faithful to his promises, and punctual in his engagements; if he possesses a friendly, humane, kind, generous, and noble spirit; he views himself, and is viewed by the world around him, to be a “good-hearted man,” and in a fair way to heaven! If he is correct in

10 VUihlc Morality,

his external demeanour; if he avoids all overt acts of immorality; if he is innocent and harmless; if his honour is unsullied and his name without reproach; though he may confess that he is not so good as he should be, yet he believes he is much better than he is. He sees nothing to shake his hopes, or alarm his fears. Look abroad into the world, and see the thousands that rest here for eternity. Melancholy view! The heart is indeed deceitful above all things as well as desperately wicked.

The man who is merely moral is a stranger to the living God. While he sustains an unimpeached character in the view of the world, he may neither believe the principles of the Gospel, nor practise the duties of piety. He may be invincibly averse to every species of immorality on the one hand; but he is equally so to the exactness and spirituality of religion on the other. The infinitely important duties which he owes to God, he keeps entirely out of sight. Of loving and serving Him, he knows nothing. Whatever he does, or whatever he leaves undone, he does nothing for God. He may be honest in his dealings with every body except (iod. He rol)s none but God. He is thank-Visible 3Ioraliti/. 11

less and faithless to none but God. He speaks reproachfully of none but God. A just view of the relation which he bears to God, forms no part of his principles, and the duties which result from that relation, form no part of his morality. He contents himself with mere external conformity to the duties of the second table. Like the young man in the Gospel, he may not have committed murder, nor adultery, nor theft, nor perjury, /ro7/i his yoiUh up; while, like him, he may have laid up treasures for himself, and not be rich toward God. He is earthly and sensual, rather than heavenly and spiritual.

In the sight of God, such a character is radically defective. The moral man is like Israel of old; an empty vine, because he bringeth forth fruit to himself He is no better than the unprofitable servant; no better than a cumberer of the ground, who will at last be cut down and cast into the unquenchable flame.

Let it not be forgotten, however, that no man has the least claim to Christian Character, who is not what the world styles a moral man. Vital leligion is an operative principle. The spirit of piety not only lives in the heart, but flows forth in the life. A good tree cannot bring forth evil fruit. Whatever may be the pretensions of an immoral man, he is far from the kingdom of heaven. Still, mere morality falls far short of the religion of the cross. The grand defect is, mere morality never aims at the heart, and would never touch it, if it should. The natural disposition may be very amiable, and the external demeanour very blameless; while the carnal heart is enmiti, against God. The Gospel of Jesus Christ requires men to be moral; and if this were all that it required, the moral man would be a Christian. But it requires them to be moral from holy principles. The Gospel of Jesus Christ requires men to be honest, sober, industrious, and munificent; but it requires them to be honest, sober, industrious, and munificent, from evangelical motives. As a man thinkelh in his heart, so is he. The moral quality of actions lies in the disposition of heart with which they are performed. A man may therefore be very honest, very humane, and very munificent; but if the disposition of heart with which the acts of honesty, humanity, and munificence are performed, be not such as God requires and approves, he has no lot nor part in the porlion of God’s people.

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